seconde Chapter to the Hebrewes doth alleadge this vearse of the Prophet to this purpose and intent to proue that Christ tooke the same nature of man vpon him that we haue This is a verie truth that I doe now teach saith Saint Paule Qui sanctificat qui sanctificabitur ex vno omnes that is both he that sanctifieth and they that are sanctified are all of one Christus sanctificat purgat abluat emundat nos nos vero mortales sanctificamor illum per Christum And this Christ which by the morites of his bitter passion doth sanctifie vs and wée which are sanctified be all of one what is that to saie we come all of Adam concerning the nature and vertue of flesh and bloud Christ came of Adam as well as we and that is the cause why S. Luke describeth the pedegrâ—e of Christ after the flesh he beginneth at Ioseph qui putabat illius pater which Ioseph saith Saint Luke was thought to be Christs Father This Ioseph was the sonne of Hely Hely was the sonne of Mathat which was the sanne of Leâ—â— And so he descendeth in order vntill he come to Adam signifieng thereby that Christ concerning yâ— flesh came of Adam as wel as we And that is the thing which S. Paul saith Qui sanctificat et qui saÌ„ctificatur ex vno omnes so they yâ— sanctifie they yâ— be sanctified by Christ come all of one nempe Adamo that is to wit of Adam Propter quam causam Christus non confidetur vocare nos Fratics For the which cause Christ is not ashamed saith S. Paule notwithstanding we be sinners to call vs his brethren according as it is written Narrabo nomen tuum fratribus meis I will set out spread thy name among my bretheren not bretheren only by affection as when Christ saith Mater mea fratres mei hij sunt qui verbum Dei audiunt faciunt but my bretheren because they be made of the same kinde of flesh and bloud that I am my bretheren because they come of Adam as I doe Ric. Turnar ¶ We cannot haue God to be our father vnlesse we acknowledge Christ to be our brother c. Saint Ambrose saith Hée is our Mouth by the which wée speake to the Father our Eie by the which wée sée the Father our right hande by which wée offer vs vnto the Father The lieng of Christ in the Stall expounded Chrisostome saith As Christ was in the Stall so is he now vpon the Altar And as he was sometimes in the womans armes so is he now in the Priests hands ¶ Erue it is that Christ was there Christ is héere but not in one or like manner of being For he was in the stall by bodilie presence vpon the holie Table he is by waie of a Sacrament The woman in hir armes helde him reallie the Priest in his hands holdeth him in a mysterie So saith Saint Paule Christ dwelleth in our hearts and no doubt the same Christ that laie in the Stall It is one and the same Christ but the difference standdeth in the manner of his beeing there For in the stall he laie by presence of his bodie in our hearts he heth by presence of faith Chrisostome saith that Christ heth vpon the Altar as the Seraphins with their tonges touch our lips with the coales of the Altar in heauen which is an Hiperboricall loquution of which Chrisostome is full Bradford in the booke of Martirs How Christ is called the Rocke ¶ Looke Rocke What it is to put on Christ according to the Gospell The putting on of Christ according to the Gospell consisteth not in Imitation but in a new Birth and a new Creation That is to saie in putting on of Christs innorenâ—ie his righteousnesse his wisedome his power his saâ—ing health his life and his spirit We are clothed with the leather coate of Adam which is a 〈…〉 garment and a garment of Sinne that is to saie We are all subiect to Sinne all solde vnder Sinne. There is in vs horible blindnesse ignoraunce contempt and hatred of God moreouer euill concupiscense vncleannesse couetousnesse c. This garment that is to saie this corrupt and sinfull nature we receiued from Adam which Saint Paule is wont to call the olde man This olde man must wée put off with all his workes Ephe. 4. 22. That of the Children of Adam wée maie bée made the Children of GOD. This is not done by chaunging of a garment or by anie lawes or workes but by a new birth by the renuing of the inward man which is done in Baptime as Paule saith All ye that are baptised haue put on Christ. Also according to his mercie hath he saued vs by the washing of the newe birth and the renuing of the holie Ghost Tit. 3 5. Besides that they which are baptised are regenerate renued by the holie Ghost to a heauenly righteousnesse and to eternall life there riseth in them also a new light and a new flame there rise in them new and holie affections as the feare of God true faith assured hope c. There beginneth also in them a new will And this is to put on Christ according to the Gospell Luther vpon the Gal. fol. 167. How Christ first loued vs and not we him Who loued me and gaue himselfe for me ¶ Paule saith héere that first he began and not we He euen he saith Paule loued me and gaue himselfe for me as if he had said he found in me no good will or right vnderstanding but this good Lord had mercie vpon me He sawe me to be nothing els but wicked going astraie contemning God and flieng from him more and more yea rebelling against God taken led and caried awaie captiue of the Diuell Thus of his méere mercie preuenting my reason my will and my vnderstanding he loued me so loued me that he gaue himselfe for me to the ende that I might be free from the Law Sin the Diuell and Death c. Luther vpon the Gal. fol. 82. How Christs corporall presence is hurtfull I tell you truth it is expedient for you that I goe awaie ¶ The corporall presence of Christ is hurtfull vnto men and that through their owne fault For why they are too much addicted vnto it Therefore his flesh must be taken awaie from vs that we maie waxe and increase in the spirite therefore they are farre out of the waie that dreame in the mysticall bread and wine a bodilie presence Sir I. Cheeke ¶ The absence of Christ according to the flesh is profitable to the Church that we maie wholie depend vpon the spirituall power Camerarius How Christ is God by these prooues following First almightie God said let vs make man in our owne Image and after our likenesse Which words no doubt doe signifie vnto vs the Triplicitie of the persons in the Godhead which are thrée distinct in name
spoken of in the same that in the flame they felt no heate and in the fire they felt no consumption And I constantlie beléeue that howsoeuer the stubble of this my bodie shall be wasted by it yet my soule spirit shall be purged thereby A paine for a time whereon nowithstanding followeth ioie vnspeakable And he much intreated of this place of Scripture Noli timere c. Feare not for I haue redéemed thée and called thée by name Thou art mine owne when thou goest through the water I will bée with thée and the strong floud shall not ouerthrow thée when thou walkest in the fire it shall not burne thée and the flame shall not kindle vpon thée for I am the Lord thy God the holie one of Israel Which he did most comfortablie intreat off as well in respect of himselfe as appling it to the perticular vse of his friendes there present Of whom some tooke such swéet fruit therein that they caused the whole sayd sentence to be faire written in tables and some in their bookes the comfort whereof in diuerse of them was neuer taken from them to their dieng daie In the booke of Mar. fol 1131. His aunswere to a proude Papist BIlney béeing demaunded in dirision by a proud Papist when hée went to his death whie hée wrought no Myraâ—les béeing so holy a man as he was accompted aunswered with milde voice and countenance God onely sayd he worketh myracles wonders he it is that hath wrought this one wonder in your eies that I being wroÌ„gfullie accused falslie belied opprobriouslie and spitefullie handled imprisonned buffeted and condmned to the fire yet hitherto haue I not once opened my mouth with one ill word against anie of you This passeth the worke of nature and is therefore the manifest miracle of God who will by my suffering and death be glorified and haue his truth enhaunced Of the Bill of diuorcement ¶ Looke Diuorcement BINDING AND LOOSING What is meant heereby TO binde and loose is to preach the lawe of God and the Gospel or promises as thou maist sée in the third chapter of the second epistle to the Corinthians wher Paule calleth the preaching of the lawe the ministration of death and damnation and the preaching of the promises the ministring of the spirit and of righteousnesse For when the lawe is preached al men are found sinners and therefore dampned And when the Gospell of glad tidings are preached then are all that repent and beléeue found righteous in Christ c. Tindale fol. 150. Whatsoeuer ye binde on earth c. ¶ That is whatsoeuer ye condemne by my word in earth the same is condempned in heauen And that ye allow by my word in earth is allowed in heauen Tindale In the. 16. Chapter verse 19. he meant this of doctrine and héere of Ecclesiasticall discipline which dependeth of the doctrine Geneua ¶ To binde is to banish the stifnecked and vnrepentant sinner from the congregation of the Saints to loose is when he repenteth and submitteth himselfe to receiue him againe into the fellowship of the elect and chosen people of God Sir I. Chee ¶ God in promising men the forgiuenesse of their sinnes giueth charge and commission to the ministers of his worde to drawe them from death according as it is expreslie saide that the keies of the kingdome of heauen are coÌ„mitted so those which preach the gospell to what end To forgiue sinnes not of their owne authoritie but to the intent that the wretched man bée the better assured of their saluation and not doubt but God receiueth them to mercie Cal. â—pon Iob. fol. 592. BISHOP What a Bishop and his office is IF a man couet the office of a Bishoppe he desireth a good worke c. ¶ Bishop is as much to say as séer to or an ouer séer Which when he desireth to féede Christs flocke with the foode of health that is with his holie word as the Bishops did in Paules time desireth a good work and the verie office of a Bishop But he that desireth honour gapeth for lucre thirsteth great rentes séeketh preheminence pompe dominion coueteth abundance of al things without want rest and hearts ease castles parkes Lordships Earledomes c. desireth not a worke much lesse a good worke and is nothing lesse then a Bishop as Saint Paule héere vnderstandeth a Bishop Tind How Bishops were chosen In choosing of Bishops the people had their libertie long preserued that none should be thrust in that were not accepted of all This therfore was forbidden in the counsell at Antioch that none should be thrust in to them against their wil Which thing also Leo the first doth diligentlie confirme Héerevpon came these saiengs Let him be chosen whom the Clergie and the people or the greater number shal require Againe let him that shall beare the rule ouer all be chosen of all For it must needs be the he that is made a ruler being vnknowne and not examined is thrust in by violence Againe let him be chosen by the Clarks and desired by the people and let him be consecrate by them of that prouince with the iudgemeÌ„t of the Metropolitane The holy Fathers tooke so great héed that the libertie of the people should by no meanes be diminished that when the generall Synode gathered together at Constantinople did ordeine Nectarius they would not doe it without the allowance of the whole Clergy and people As they testified by thrée Epistles to the Synode at Rome Therfore when anie Bishop did appoint a successor to himselfeâ— it was none otherwise stablished vnlesse yâ— who le people did confirme it Whereof you haue not onely an example but also yâ— verie forme in Augustine in the naming of Gradius And Theodorâ—te when he reheraseth that Peter was named by Athanasius to bée his successor by by addeth yâ— the elders of Priests confirmed it the magistrate nobility the people approued it with their allowing shoute Caluine in his insti 4. â— Chap. 4. Sect. 11. Of the ordination of Bishops and Ministers The ordination of Bishops hath nothing proper or peculiar besides fruits commodities that necessarilie depend therof for it is the decrée of the Lord that of them to whome they minister the secrets and mysteries of the heauenlie life they receiue the things that belong to the necessarie vses and maintenaunce of this lyfe As Saint Paule plainlie proueth to the Corinthians 1. Chapter 9. from the. 4. verse to the. 15. And the 1. to Timothie 5. 17. 18. And to the Gal. 6. 6. which thing also Christ teacheth Mat. 10. 10. Luke 10. 17. So the this is the iust right lawe of God that the Bishoppes or ministers are to bée mainteined of the Churches and such a measure is to be kept the they be neither pressed with ouer great néed nor runne riot with too much excesse for in either of them a regard is to bée had to the calling of a
were as white as Snowe and with him was seene Moses and Helias talking with him Et ecce nubes lucida obumbrauit â—os And behold a cléere Cloud did shadow them and close them in and out of the Cloud was heard a voice saieng Hic est filius meus dilectus in quo mihi bene complacui ipsum audite This is my beloued Sonne for whose sake I am pleased and pacified toward all them that beléeue in him and will hearken vnto his doctrine ipsum audite heare him Furthermore in the first chapter of the Actes of the Apostles we read that a Cloud compassed and closed in the bodie of our Sauiour Iesus ascending vp into heauen and so tooke him out of the sight of the Apostles Thus by these manifest places of Scriptures conferred together ye see euidentlie the wordes of the Prophet put in practise when he saith The Lorde hath made the darkenesse his secret closet and the Cloudes of the aire his Tabernacle to compasse him round about Ric. Turnar How the Cloudes are called Gods pauilions and Chariots The Cloudes and all the cope of heauen are tearmed Gods Pauilions or Tents And diuers times it is said that yâ— Clouds are his Chariots namelie because he guideth them and maketh them to goe forward or els doth as it were walke vpon them to make his triumphs Thus you sée how God is presented vnto vs as a Prince in that he vseth the Heauens as his Palaice and his maiestie sheweth it selfe there Againe the Clouds are as ye would saie the pillers of his pauilion to the end we shuld be the more moued to consider the royall workmanship Then séeing it is so let vs learne to yéeld God that which is his owne and let not his glorie be lefaced through our vnthankfulnesse Cal. vpon Iob. 672. COCKATRICE EGGES The meaning of the place following THey breede Cockatrice Egges and weaue the Spiders web ¶ To bréede Cockatrice Egges is to go about that which is mischieuous and wicked to weaue the spiders web is to go about vaine and trifling things which are of no value although they séeme neuer so excellent vnto the doers T. M. ¶ Whatsoeuer commeth from them is poyson and bringeth death Geneua COLDE What it is to be colde I Would thou wert either hotte or colde ¶ In some mens opinion to be colde is as much as to be vtterlie void of faith and to be hot is to persist stedfastlie and stoutlie in faith that is workfull by loue and to be luke warme is nothing els but to be a counterfetter and dissembler that is to saie to be hot and faithfull to outward appearaunce inwardly to be void of faith Marl. vpon the Apoc. fol. 67. I know by thy works that thou art neither hot nor cold c. ¶ Thy works are euidentlie open before me saith the Lord I knowe them in their kinde I sée thou art neither cold nor hot thou art neither a full Infidel nor a full beléeuer neither a perfect Pagan nor a perfect Christian thou art neither constant in thy faith nor yet all without faith Outwardlie thou art hot but within thou art cold as yâ—e Inwardlie thou abhorrest the word of God yet dost thou not outwardlie condemne it I wold thou wert either cold or hot either a Christian or none at all either a perfect louer of the veritie or els a ful hater of it not a dissembling Hypocrite as thou art iudging euill good and good euill calling darknesse light light darknesse making sower swéete and swéete sower allowing fables and lies and contemning the wisedome of God None is so farre from the kingdome of heauen as is a false Christian. Much sooner is he conuerted to the truth that is all colde or all without faith then he that vnder the colour and pretence of Gods lawes maintaineth errors and lies Forsomuch therefore as I finde thee betwéene both neither of both halfe colde halfe hot and neither fullie cold nor hot neither faithfullie giuen to Gods word nor all whole with out it but a false and glosing hyporrite I will begin to vomit thée as a morsell out of season spew thée out of my mouth as a thing out of kinde Thou shalt not be digested Neither shall my word allow thee nor my promise admit thée to rest with Abraham Isaac and Iacob in the kingdome of heauen But thou shalt be throwen forth into exterior darknes wheras shal be wéeping gnasâ—â—ng of téeth I will cast thee out detest thee abhorre thee For much worse are they that abuse or despise yâ— gift of God then they which neuer receiued it c. Bale vpon the Apoc. COALES OF FIRE What the meaning of S. Paule is in this place FOr in so doing thou shalt heape hot coales of fire vppon his head ¶ This place maie be vnderstood two manner of waies either that our gentle kindnesse towards our enimie shal be vnto him a cause of great damnation and so by the coales we shall vnderstand the vengeaunce of God or that our enimie being ouercome by our gentlenesse and as a man might saie being kindeled with loue might repent and become our friend Sir I. Cheeke ¶ Either thou shalt wound him with thy benefit or els his conscience shall beare him witnesse that Gods burning wrath hangeth ouer him Geneua ¶ Thou shalt as it were by force ouercome him insomuch that his owne conscience shall moue him to acknowledge thy benefites and his heart shall be inflamed Geneua ¶ After this sort doth Salomon point out the wrath of God that hangeth ouer a man Beza COMFORTLES The meaning of this place of Iohn I Will not leaue you comfortlesse ¶ Some vnderstande this of the returne of Christ vnto his Disciples after his Resurrection But other some a great deale better referre the same vnto the comming of the holie Ghast As if Christ should haue said ye shall thinke when I am gone from you in my bodelie presence that you are Orphants without a Father but if you consider the matter well I will neuer leaue you For I will come vnto you with the spirit of consolation which shall helpe you with fatherlie affection in all aduersities So beneficiall shall my departure be vnto you so great profite shall my death bring vnto you Marl. COMMAVNDEMENTS OF GOD. How they be impossible for man to fulfill IF thou wilt enter into life keepe the Commaundements ¶ Remember that when God commaundeth vs to do anie thing he doth it not therefore because that we of our selues can doe that he commaundeth but that by the Lawe we might sée and know our horrible damnacion and captiuitie vnder sinne and therefore should repent and come to Christ receiue mercie and the spirit of God to loose vs strength vs and to make vs able to doe Gods will which is the Lawe Now when he saith if thou wilt enter into life kéepe the Commaundements is as much to
their Brides doe sette themselues foorth at the gates of the Cities by the space of seauen daies together to be abused in fornication And by this meanes Iuda was deceiued of Thamar his daughter in lawe ANABAPTISTS How this sect began and who was the Author thereof About the yeare of our Lord 1525. in Mulhausen a tâ—wâ—â— in Thuringe was a Preacher named Monetarius which taught openlie that he would reforme the state of the Church and made aduaunt priuelie that reuelations were shewed to him by God and that the sword of Gedeon was committed to him to ouerthrowe the tyrannie of the Impius He led out great companies commaunding them to spoile and rob Monasteries and the palaces of great men But while the vnrulie people were scattered and disseuered without order the Princes of Saxonie sodainlie oppressed them and tooke their Captaine whome they put to death This Monetarius was the first Author of the diuelish sect of heresie of the Anabaptists which long time after vexed Germanie and is not yet altogether extinguished The Anabaptists caused great trouble and rufling in the North parts of Germanie and at the Citie Monstere choosing to their King one Iohn a leade a Coblar as saith Sledane exercised much crueltie expelling other out of the Citie that would not condescend vnto their beliefe This Iohn a leade in token that he had both heauenlie and earthlie power gaue to his Garde gréene and blew and had for his Armes the figure of the world with a sword thrust through it He married himselfe fiftéene wiues and ordeined that other should haue as manie as they listed and all other thinges to bée common amonge them The Bishop of Monstere by the aide of other Princes besieged the Citie against the rebellious Anabaptists fiftéene or sixtéene monethes In which time the stubborne and froward people sustained so great scarsitie and hungar that they béeing aliue were like dead corses and did eate commonlie dogs cats mice with other wilde beasts and séething hides leather and olde shooes did powne the same and make bread thereof After long siege the Citie was wonne spoiled and destroied with great crueltie and slaughter of that wicked people Cooper ANANIAS How his dissembling was punished Brought a certaine part and laid it at the Apostles féete ¶ By the casting of his moneie at the Apostles féete would he haue bene counted to be one of the Christian Congregation and that one of the chiefe But in holding part backe he declared vtterlie what he was that is subtill and an hypocrite mistrusting the Holie ghost which thing because Peter would in no condition should be vsed among that sort therefore punished hée it so earnestlie Tindale How he needed not to haue sold his possession if he had lust Was it not thine owne and after it was sold was it not in thine owne power c. ¶ By this place we maie euidentlie sée that in the Primitiue Church no man was compelled to make his goods common for Peter telleth plainlie that it did lie in Ananias power whether he would sell his land or no and when he had sold it the moneie was his owne so that he might haue kept it if he had lusted ANATHEMA What Anathema is ANathema saith Chrisostome are those things which being consecrated to God are laied vp from other things and which also no man dare either touch or vse Pet. Mart. ANDREVV Of the death of Andrew the Apostle I Erome in his booke De catologo Scriptorum Eccl. writeth how that Andrew the Apostle and brother to Peter which did preach to the Scitians Sogdians Saxons and to the Citie Augustia was crucified of Eneas the Gouernour of the Edessians was buried in Patris a citie of Achaia Booke of Mar. fol. 52. Of an heretike called Andrew This man was an Italian who went about the countreie leading a blinde redde dogge and by telling mens fortunes he brought them into great misfortunes by deceiuing of them with heriticall fables Futrop ab vsperg ANGEL What an Angell is ANgell is a Gréeke word and signifieth messenger and all the Angels are called messengers because they are sent so oft from God to man on message Euen so Prophets Preachers and the Prelates of the Church are called Angells that is to say messengers because their office is to bring the message of God vnto the people The good Angels héere in this booke are the true Bishops and Preachers and the euill Angels are the heretikes and false preachers which euer falsifie Gods word with which the Church shall be thus miserablie plagued vnto the end of the world Tindale This word Angell hath vndoubtedlie sprong from the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which in Latin is as much to saie as Nuncius a Messenger By the which it is plaine that Saint Augustine saith Angelus non nature sed officij nomen est As I am a man naturallie but I am a priest a preacher by office So naturallie an Angell is a spirit but when he is sent on message then is he an Angell Saint Augustine defineth an Angell on this wise Angelus spiritus est substantia in corpora inuisibilis rationabilis intellectualis immortalis An Angell is a spirit that word Spiritus is in the place of Genesis a spirit that is a substaunce bodilesse or a substaunce without a bodie inuisible endued with reason vnderstanding and immortall They eate not they drinke not they marrie not they sléepe not but liue euermore in heauenlie ioie and fruition of God fulfilling his blessed will and pleasure with all readinesse without anie wearinesse or slacknesse and therefore we saie in the Lords praier Fiat voluntas tua sicut in coelo in terra They serue God not with crieng of the mouth for they haue none but with crieng of minde and that they doe continuallie And as Esay the Prophet saith these be part of their holie crieng Sanctus sanctus sanctus Dominus Deus Sabaoth As they are without bodie so they occupie no circumscriptiue place that is to saie no bodilie place no seuerall nor quanticatiue place and yet their intellectiue and spirituall place is so that when they be in Heauen they be not in earth And contrarie when they be in earth they be not in Heauen For there is no power finite that can be in two places at once And if ye will knowe saith Saint Austen how Angels doe eate and drinke yée shall vnderstand that Angels taking vpon them the visible and tangible bodies of men Edent habent potestatem sed non necessitatem Rich. Turnar Wherefore Angels were made An Angell is the creature of God in spirituall vnderstanding mightie made to serue God in the Church from which end of their creation some are fallen and become enimies of the Church Other that fell not but continued in their innocencie doe serue to God and his Church How Angels ought not to be worshipped We ought saith Saint Austine to beléeue that the bountifull Angels
a great feare vpon those that sawe them ¶ That is to saie when the enimies of the truth sawe they auailed nothing by putting the Preachers of the word to death they were sore afraid like as at this daie manie of the persecuters of the Gospell are constrained to saie that they loose their labour vtterlie in persecuting those that be against the Popish doctrine For the moe of them that be burned and put to death the mo do come away from the vntoward doctrine to the doctrine of the Gospel for the bloud of Martirs is the séed of the church◠Marl. vpon the Apoc. fol. 159. BODIE What a naturall bodie is A Naturall bodie is he that is led by his affections not vnderstanding the things of the spirit of God Tindale What a spirituall bodie is A spirituall bodie is he that is led by the spirit of God How the bodie of Christ is in one place Dardamus did write vnto Saint Austen for the exposition of these words that Christ spake vnto the Thiefe saieng This daie shalt thou be with me in Paradise and wist not how to vnderstand it whether Christ meant that the Thiefe should be in Paradise with Christs soule or with his bodie or with his Godhead Therevpon Saint Austen writeth that as touching Christs bodie that daie it was in the Sepulcher saith it was not in Paradise although it was in a garden that he was buried for Christ he saith meant of a place of ioie and that was not saith S. Augustine in his Sepulcher And as for Christs soule it was that daie in hell and no man will saie that Paradise is there wherefore saith S. Austen the text must néedes be vnderstood that Christ spake it of his Godhead ¶ Héere S. Austen saith plainlie that Christs bodie as touching his manhood was in the graue and as touching his Soule it was in Hell so that while his bodie was in the graue it was not in Paradise For if he had thought that Christs bodie or soule might haue bene in diuers places at once he would not haue said that the text must néedes be vnderstood of his Diuinitie Againe As touching his Manhoode he was in Earth and not in Heauen where he now is when he said No man ascendeth into Heauen but he that descended from Heauen the Sonne of man which is in Heauen ¶ Doubt not saith Austen againe but that Christ our Lord the onelie begotten sonne of God equall with the Father and the same being the sonne of man wherein the Father is greater is whole present in all places as touching his Godhead and dwelleth in the same Temple of God as God and in some place of heauen for the cordicion of his verie bodie Héere S. Austen saith as touching his Manhood he is onelie in one certaine place in heauen and not in manie places at once ¶ The same one man is locall that is to saie contained in one place as touching his manhood which is also God vnmeasurable from the father The same one man as touching the substaunce of his manhood was absent from heauen when he was in earth and so forsaking the earth when he ascended into Heauen but as touching his Godhead vnmeasurable substance he neither forsooke heauen when he descended from heauen nor forsooke the earth when he ascended into heauen which maie be knowen by the most sure word of the Lord which to shew his humanitie to be locall that is to say conteined in one place onelie did say vnto his Disciples I ascend vnto my father your father my God and your God Of Lazarus also when he said I am glad for your sakes that you may beléeue for that I was not there And againe shewing the vnmeasurablenesse of his Godhead said vnto his Disciples I am with you vnto the worlds ende How did he ascend into heauen but because hée is locall and a verie man or how is he present vnto his faithfull but because he is vnmeasurable and verie God ¶ Now may Christ be called a straunger is he departed into a strange countrey séeing he is with vs vnto the worlds end and is among them that be gathered in his name Aunswere Christ is both God and man hauing in him two natures And as man he is not with vs vnto the worlds ende nor is present with his faithfull gathered together in his name But his diuine power spirit is euer with vs. Paule saith he was absent from the Corinthiaris in bodie but he was present with them in spirit So is Christ gone hence saith he and absent in his humanitie which in his diuine nature is euerie where and in these saiengs we reserue to both his natures their properties ¶ A bodie must néedes bée in some place if it be not within the compasse of a place it is no where if it be no where it is not ¶ Doubt not but Iesus Christ as concerning the nature of his manhood is now there from whence he shall come And we may not thinke that his mans nature is euerie where for we must beware that we doe not so stablish his diuinitie to take awaie the vertue of his bodie ¶ Christian people must beléeue that although Christ be absent from vs concerning his bodie yet by his power he gouerneth vs all things For like as when he was conuersant héere in earth as man yet then he filled heauen Euen so being in heauen with his flesh yet filleth the Earth and is in them that loue him ¶ S. Ambrose saith We must not séeke Christ vpon earth nor in earth but in heauen where he sitteth at the right hande of his Father ¶ To goe to his father from vs was to take from the world the nature which he receiued of vs. He is with vs and not with vs. For touching the forme of a seruaunt which he tooke away from vs into heauen he is absent frōm vs but by y◠forme of God he is present with vs. And neuerthelesse both present absent he is all one Christ. ¶ If the word flesh wer both of one nature séeing that the word is euerie where why is not the flesh then euerie where For when it was in Earth then verelie it was not in heauen And when it is in heauen it is not surelie in earth And so sure that it is not in earth that we looke for him to come from heauen ¶ To be conteined in a place and to be euerie where be diuers and contrarie one nature cannot receiue in it selfe two diuers and contrarie things ¶ He is created by nature of his flesh and not created by the nature of his Godhead He is comprehended in a place by the nature of his flesh and not comprehended in a place by the nature of his Godhead ¶ Thus much of this matter gathered out of the workes of I. Frith BOOKE What the booke of life is ANd
that Christ was borne of the virgin Mary saieng he was gotten of the séede of Ioseph Also that his bodie suffered and that his soule onelie was receiued into heauen He liued about the yere of our Lord. 142. CARREN OR CARKAS ¶ Looke Eagles CASTOR AND POLLVX What these two were and how they were worshipped Whose badge was Castor and Pollux ¶ These in olde time were estéemed as Gods which if they appeared both together were counted fauourable and luckie to mariners and such as trauailed the Seas If one after another or but one alone vnfortunate and cruell The owner of the ship caried the badge of them not without great confidence therein that these two Gods would prosper his voiage because he honoured them with the carieng thereof Tindale ¶ Those the Panims fained to be Iupiters children and Gods of the Sea Geneua ¶ So they vsed to decke the fore-part of their ships wherevpon the ships were called by such names Beza CAVE OR DENNE What difference is betweene a caue and a denne MAde them dennes in the mountaines and caues raelits to auoid the miseries made them caues For so doth this Hebrue word Manaharoth signifie denies It is in Hebrue writeten Mearoth But what difference there is betwéen these two words as much as I can gather by the Hebrâ—es I will declare Those first places were in bankes of hills and were so called because from the vpper parts they had certaine chinkes and holes which were like windowes so that through them they had light sufficient within And yâ— same places were verie hansome for men to dwell in theÌ„ R. Leui. saith yâ— through those holes and cliftes which were like windowes spies when they saw the Madianites comming did vse either by kindeling of fires or by some other token to giue knowledge vnto the Hebrues whereby they might gather their stuffe fruits and cattels into the dennes and lead them awaie from the enimies which were comming by For dennes were not in mountaines but places vnder the earth in the fields being darke and without light wherein men did not dwell but they might after a sorte hide their things and goods But Caues in Latine are called Specus a speciendo which is to behold and looke vpon because out of them as out of high places they which were ther vsed to looke through c. Pet. Mar. vpon Iudic. fol. 112. CAVSE What the cause of vnbeliefe is and also of faith Obiection What is the cause that the one sort through vnbeliefe do reiect the Gospell when it is offered them that the other receiue it by faith Aunswere It is not to be meruailed at when men by their vnbeliefe and vnkindnesse reiect the Gospell but it is meruaile that some are found that doe receiue it by faith For that all men being corrupted with sin is of such peruerse nature wickednes that they cannot nor will not beleeue in God nor follow his word And though that manie of contrarie nature be found which not onelie receiue by faith the word of God Iesus Christ our Lord but are also readie to laie downe their life to adandon the same for the confession of their faith vnderstand they are not such of nature but by the grace of God by the which they are renued transformed into a new nature are new creatures For it is not flesh and bloud that hath reuealed it to them but the heauenlie father Pet. Viret How the cause of sinne is not to be laid vnto God God compelleth no man to sinne but euerie man willinglie sinneth wherefore the cause of sinne is not to be laied in him Pet. Mar. vpon ludic fol. 163. How the successe maketh not the cause either good or bad If the successe be euill the cause is not therfore straight way euill Neither if the successe be good is yâ— cause therfore straight way good Nabuchodonozer destroied Iewrie and led away the Nations that were adioining captiues into Babilon yet was not his cause therefore good Gods cause indéede was iust for he would by that meanes take vengeance of a rebellious people But Nabuchodonozer thought nothing els but to exercise his tyrannie Ioseph because he would auoid adulterie was cast into prison and yet was not his cause therefore euer a whit the worse Dauid was reiected of Absalom yet was not Absaloms cause therefore any whit the better In our time Princes that are Protestants haue had euill successe in warre yet is therefore not yâ— cause of the Gospell to be thought yâ— worse The Beniamites now got the victorie more then once or twice in a cause most wicked The holie Martyrs in our time are most miserarablie slaine of Tyrants that with most cruell kinde of torments and yet we nothing doubt but their cause is most excellent England had of late as touching the word of God truth a Church most rightlie instituted which was afterward miseblie disiected and seperated neither followed it thereby that the cause of Religion was euill But now thankes be giuen vnto God that hath restored it Pet. Mar. vpon Iudic. fol. 271. ¶ Looke Sinne. CENCHREA How Paule vesd himselfe at Cenchrea what Cenchrea as ANd he shore his head in Cenchrea ¶ Cenchrea is an hauen at Cormth where Paule taking ship did sheare his head according to his vowe For according to the Lawe of Moses they that vowed themselues to God were commanded to suffer their haire to growe as long as they would continue Nazarites and afterward to sheare it to burne it This did Paule not forgetting what he had before decréed with yâ— Apostles touching the abolishing of yâ— law But lest the Iewes which beleeued shuld be offended he fained himselfe a Iew to win yâ— Iewes Tindale CERDON Of the wicked opinions of this man HE taught that Christ was neuer borne of a woman that he had no flesh nor suffered anie passion but séemed onely to suffer He affirmed that God which is declared in the Lawes Prophets to be God was not the father of our Sauiour Christ forsomuch as he was knowen the other vnknowen The one was iust the other was good It was his doctrine also that some creatures of themselues were euill that they were not made of the God that was the chiefe goodnesse but of another God of all naughtinesse whom he called the chiefe or principall mischiefe He was about the yeare of our Lord. 144. Eliotâ— Eusebius li. 4. cap. 10 11. CEREMONIES What Paule meaneth by Ceremonies ¶ Looke Rudiments When Ceremonies maie be retained when not SO long as it maie be vnderstood of all people what is ment by them and so long as they serue the people preach one thing or other they hurt not greatlie Although the free seruant of Christ ought not to be brought violentlie into subiection vnder bondage of mens traditions As S. Augustine complaineth in his daies how that the condition and state of the
of good fridaie which we after our counting of yâ— clock do take to be toward night as it were about 3. of yâ— clocke in yâ— after noone vntil yâ— dawning of Easter daie in yâ— morning But I doubt of this doctrine saith yâ— Author and yâ— for two causes Once we read yâ— Christ hanging vpon yâ— crosse did giue vp his soule commending it into the handes tuition of his Father saieng Pater in manus c. Againe we read that Christ hanging vpon the crosse said to the good théefe that said Remember me O Lord when thou shalt come into thy kingdome Christ answered yâ— thiefe saidâ— Hodie mecum eris in Paradiso This day thou shalt be with are in paradise weigh these words wel First Christ said Hodie to day yâ— is to say immediatly after thy soule shal depart out of thy body MecuÌ„ eris Thou shalt be yâ— me wher In Paradiso in paradise what shal we cal paradise Shal we not vnderstaÌ„d yâ— kingdoÌ„e of heuen by paradise séeing yâ— théefe said Remember me wheÌ„ thou coÌ„mest into thy kingdom wher is Christs kingdoe but in heauen Lyra doth wrest this word paradise to signifie LimbuÌ„ sanctoruÌ„ patruÌ„ But Theophilactus grauÌ„teth yâ— paradise the kingdoÌ„ of heaueÌ„ is all one thing in vnderstaÌ„ding yet he séemeth to lene to this conclusioÌ„ Quod Christâ—s euÌ„ menâ—e ingressus est paradisuÌ„ in infernuÌ„ desceÌ„det cuÌ„ aâ—ima And yet he denieth yâ— théefe had yâ— fulnes of glory yea or yâ— the soules of yâ— patriarks other saints departed in of yâ— faith of Christ haue yâ— fulnesse of ioyes glory which they shal haue at yâ— day of dome wheÌ„ yâ— body yâ— soule shal be vnited together yet he graunteth yâ— the théefs soule went straight to yâ— kingdoÌ„e of heaueÌ„ S. Augustine in an epistle yâ— he wrote to Euodius affir moth plainly Quod anima Christi descendit ad infernos yâ— Christ in his soule while his bodie laie dead in yâ— graue went downe into hell whom Saint Bede doth follow Saint Hierome in his commentaries that he written vppon yâ— Psalter Si tamen Hieronimi sint hath these words Non derelinques qua ipsa ad inferna defcendit vt electos suos eijcerit diabolos ligaret qua antea iactitabat se esse omniuÌ„ DominuÌ„ nunc omnium seruus And therfore S. Hierome in a certeine Epistle hath these words Quid homine imbecilius qui a carne sua vincitur quid ita homine Christi aut fortius qui diabolum mundum vincit But how Quia omnia possum in eo qui me confortat Because we put our trust in the name of Iesus which bad vs be bold vpon him saieng Confidete a me quia ego vici mundum To tell you more of their mindes that say that Christ went downe into hell in his soule Saint Gregorie and certeine other doe adde and saie moreouer Quod anima Christi passasiâ— apud inferos And that when Iohn Baptist béeing in prison and hearing of the myracles of Christ sending to Christ two of his Disciples with this message saieng Tu es qui venturus an alium expectamus The meaning of Saint Iohn was this Art thou he or shall wée looke for an other not meaning whether he were the true Messias incarnate for then he must haue said Tu es quivenisti an alium expectamus but Iohn said Tu es qui venturus an alium expectamus Meaning saith Saint Gregorie that where now I am in prison and sée nothing but present death what shall I in my soule like as I haue bene thy preacher and thy fore runner héere iu earth shall I in my soule also preach vnto the soules departed in the faith of thée to come These bée Saint Gregories words Debeo te nunciare inferis qui te nunciam superis As touching the second opinion that Christ descended into hell not personalie in his soule Sed in spiritu Hoc est viuifica mortis sua virtute that is by the might and power of his redeÌ„mption that he made vpon the crosse This opinion I haue not saue onelie in the learned writers of this our age which doe proue their opinion true by the wordes of Saint Peter written in his first Epistle in the third and fourth Chapters which places vndoubtedlie are verie notable These bée the wordes of Saint Peter in the third Chapter Christus in spiriâ—u 〈…〉 spiritibus â—ui 〈…〉 careete â—raâ—t prâ—dicaâ—it Christ in spirit that is to sale in the power of his Godhead and inerites of his manhood and vertue of his passion went and preached vnto the Saints that were in prison Of the spirites that were in prison at the time of Christs suffering vnder Pontius Pilate ther wer two sundrie sorts good bad the soules of Infidels the soules of vngodlie wicked liuers in this wretched world as Cain Nemroth the Sodomits Gomoreanâ— the Philistines the Iebusites Iudas the traitor with his fellowes And the soules of the Patriarchs Adam Abel Seth Noe Abraham Isaac Iacob Dauid and all other soules of holie men and faithfull beléeuers in Christ to come All flesh both good and badde were in prison till at the suffering of Christ vpon the Crosse but yet not all in one prison The soules of the Saints that is of good men were by themselues in one societie or fellowship which the Gospell calleth the Bosome of Abraham and S. Peter calleth it a prison in respect of the infinite pleasures To both these sorts of spirits or soules Christ preached but after a sundry sort To the good sort he preached redemption satisfaction for their sinnes paied by Christ vpon the crosse and therevpon receiued them into heauen vnto himselfe To the soules of the sinfull he preached perpetuall paines in Hell neuer to haue ende but bound and to burne continuallie with the Diuell whom they did serue when they were aliue Of the wicked and damned soules S. Peter giueth an example by whome all the world maie take héede Of the good soules he giueth no example But of the damned soules he giueth now example by them that liued iâ— Noesâ— time that were disobedient to the preaching of Noe when the long suffering of God abode excéeding patientlie but in conclusion there were no moe saued from drowning sauing onelie eight persons That the meaning of S. Peter in the third chapter should be this that I haue recited That is that Christ in the spirit that is in the power and vertue of his passion descended into hell these learned and godlie writers do proue by the exposition that Saint Peter maketh of his owne words in the next Chapter following where he saith thus Mortuis euangelizatum est vt iudicentur quidem secundum homines in carne viuant autem secundum Deum in spiritu The Gospell was preached vnto the dead that they should bée iudged in the flesh after the fashion of men but in the Spiritshould
Sacrificators were annointed by the ordinance of God in testimonie of their vocation and office they were called by that name And because they were true figures of yâ— verie anointed of the Lord which is the verie sonne of God which was annointed by the holie Ghost which was giuen to him without measure aboue all other men And therefore Christ is named with that name as well because of the same vnction as because that all those Offices were enioined to him by the father Pet. Viret Who they be that come before Christ. All that come before me saith Christ are théeues and robbers ¶ He meaneth all the false Prophets who led not men to Christ but from him Geneua To come before Christ is to despise Christ and to séeke other meanes beside him to enter into the folde They also come before Christ which doe attribute and ascribe vnto themselues or to their owne inuentions that thing which onelie ought to bée ascribed vnto Christ. Sir I. Cheeke ¶ This place hath bene diuerslie expounded being restrained of some to Iudas of Galilee and to such like but Christ generallie compareth all false doctrines with the Gospell and all false Prophets with godlie Teachers c. For to come before Christ in this place is not to goe before Christ in time but to teach other doctrine beside the doctrine of Christ. Moses was before Christ the Prophets also were before Christ but they taught the church of the Lord by the spirite of Christ and preached Christ plainlie though he laie hid vnder shadows tipes For Peter saith that the spirite of Christ was in them also hée saith that the holie men of God spake being inspired with the spirit of Christ wherefore they are with true Pastours because they enter into the church by the word of the Lord and fedde the people of God in the Pastures of Christ c. All the teachers of humane Traditions and the carnall interpreters of the Law are théeues and murtherers for with their pestilent doctrine they murther soules For they which beleeue lies doe perish together with the lies which they beléeue Marl. fol. 364. Of the right hand of Christ. ¶ Looke Right hand Wherefore Christ is worshipped ¶ Looke Worship How we cannot haue Christ heere alwaies But me ye shall not haue héere alwaies ¶ We cannot haue Christ alwaies with vs touching his manhood for he is ascended vp into heauen with it and sitteth on the right hand of the Father but as touching his Godhead he is alwaies with vs vnto the worlds ende Sir I. Cheeke ¶ Christ is not present with vs bodilie or to be honoured with anie outward pompe Geneua How Christ is our Apparell our House our Roote c. Chrisostome saith Christ is become all things vnto thée thy Table thy Apparell thy House thy Head and thy roote How is Christ our Table S. Iohn saith Who so eate me shall liue through me How is he our Apparell S. Paule saith As manie of you as are baptised in Christ ye haue put on Christ. How is he our House S. Iohn saith Who so eateth my flesh dwelleth in me and I in him How is he our Roote S. Iohn saith I am the Uine and ye are the braunches How Christ was subiect to the Lawe After the Lawe of Moses c. ¶ Christ was subiect vnto the Lawe and in all things obeied the Lawe that so he should deliuer vs from the tyrannie and cursse of the Law and also therby to giue vs an example that we though we be made frée by him from the cursse thereof ought to be obedient vnto all ordinaunces and lawes How to know Christ aright That I maie knowe him ¶ The most excellent and the most perfect knowledge of Christ is to knowe that Christ is both a true naturall God and a true naturall man who hauing pitie and compassion vpon vs came downe and was incarnate and at length nailed vpon the Crosse for the satisfaction of our sinnes Sir I. Cheeke ¶ To knowe Christ aright is to knowe and confesse that of him onelie and by him commeth our saluation that by him our good déedes are acceptable vnto almightie God the Father that by him the Fathers wrath is pacified that by him we be enfraunched from the captiuitie and thraldome of the Diuell And to be short that by him we are adopted chosen to be the children of God and inheritâ—â—s of the Kingdome of heauen Erasmus in his Paraphrasis How Christ suffereth in his members And fulfill that which is behinde of the passions of Christ. ¶ Saint Paule doth not meane that there wanteth anie thing in the passion of Christ which maie be supplied by men for the passion of Christ as touching his owne person is that most perfect and onelie sufficient Sacrifice whereby we are made perfect as manie as are sanctified in his bloud But these words ought to be vnderstood of the elect and chosen in whom Christ is and shall be persecuted vnto the worlds ende Act. 9. The passion of Christ then as touching his mysticall bodie which is the Church shall not be perfect till they haue all suffered whom God hath appointed to suffer for his sonne Sir I. Cheeke As Christ hath once suffered in himselfe to redéeme his Church and to sanctifie it so doth he dailie suffer in his members as partaker of their infirmities and therefore a reuenger of their iniuries Geneua ¶ Looke Passion Affliction How Christ is the head of the Church militant and not the Pope God saith Saint Paule hath raised vp Christ from the dead set him at his right hand in the heauenlie places farre aboue all principalities and powers might dominion and euerie name that is named not in this world onelie but also in that that is to come And hath made all things subiect vnder his féete and hath appointed him ouer all things to bée head to the Curch which is his bodie euen the fulnesse of him that filleth all in all things Bullinger fol. 865. Which is the head that is to saie Christ in whom all the bodie is coupled and knit together c. ¶ Héere we learne that as the spirit of life doth come downe from the head into the whole bodie which is sundrie wise compact made of manie members so is the Congregation of the faithfull quickned by the spirit of Christ which is the head of the Church The Ioint that ioineth this mysticall bodie together and wherewith the grace of God is ministred to euerie member is loue and vnitie For neither the hande nor yet the foote being cut off can be partaker of the heauenlie vertue that commeth from the head Sir I. Cheeke How Christ doth call â— bretheren Narrabo nomentuum fratribus â—eis I will spreade abroad thy name among my Bretheren ¶ These be the words spoken in the person of Christ vnto the Father of Heauen The blessed Apostle Saint Paule in the
Euangelist vseth is Anthropos And as Plato techeth it is made oâ— vp looking for yâ— state of mans body is vpright his face is aduanced to heauen he is not bent downeward to the ground after the manner of other beasts which thing the Greeks noted by the name of a man calling him Anthropos an vp looker They haue also another word Aner In the holy scripture written in Gréeke this worde Anthropos signifieth a man compassed with misery for in the tenth of the Acts when Cornelius worshipped Peter he sayd vnto him arise I also am Anthropos a mortall man And againe Paule and Bâ—â—â—abas when at Lustra iâ—â—â—ters Chaplaines wold haue sacrificed vnto them rent their clothes and cried saieng Men why do ye these things we also are Anthropoi men subiect to the same passions and miseries yâ— you be See then the measure yâ— the Euangelist kepeth wheÌ„ he saith yâ— I was sent of God he adorneth him with high authoritie setteth him vp on high aboue the common sorte of men but vsing together this word Anthropos he tempereth the matter with iust measure yâ— no man should think of Iohn more then he wasâ— For our nature and custome is either to aduance man too high or to abase or depresse theÌ„ too low The Iews extolled Iohn Baptist too high for some thought yâ— he was no man but an Angel in a mans bodie Some tooke him for the promised Messias The Euangelist weigheth him in a true paire of ballance neither diminishing any thing that God had giuen him nor adding more then was found in him c. Traheron Of the first man Adam and the second man Christ. The first man was of the earth earthly the second man is the Lord from heauen ¶ S. Paules purpose in this place is not to speake of the substance of our bodies or of yâ— substance of the Lords bodie but of the qualities as the words following declare Hoios Of what qualitie yâ— earthly of yâ— qualitie are the earthly of what qualitie the heauenly is of that qualitie are the heauenly This then is the sense The first man was of yâ— earth earthly that is subiect to sinne and corrupt affections which bring death The second heauenly that is full of heauenly qualities which through the power of Gods spirit draweth them lyfe and immortalitie As we beare the Images of the earthly yâ— is were sinfull and therefore compassed with death so shal we beare the Image of the heauenly that is our spirites shall bée renued to true holynesse our bodyes to immortalitie Wherfore when he saith the second man is the Lord from heauen hée meaneth not that he brought his body from heauen but that he is heauenly as he expoundeth himselfe that he is endued with heauenly qualyties Traheron ¶ Whereas he sayth The second man is the Lord from heauen it is attributed to Christ as concerning his diuinitie not in respect of his humanitie whose flesh hath this glorie by the power of God who dwelleth in it Geneua Of the man that gathered stickes on the Sabboth day They found a man gathering stickes on the Sabboth day ¶ Necessitie droue him not to gather stickes therefore was he worthy his cruell death forasmuch as he despised to heare the word of God wherevnto he was so straightly commanded to giue eare on the Sabboth day T. M. Of the man wounded There was a man saith Christ that trauailed from Hierusalem to Iericho by the way fell among théeues was spoiled wounded c. ¶ In which person mankinde is signified much more cruelly handled by the diuell then the figure expresseth we were spoiled of the gifts yâ— God had endued Adam withal as innocencie immortalitie the Image of God not onely in daunger of temporall but euerlasting death from which wee could neuer deliuer our selues The priest Leuit ministers of the law by whom yâ— law is signified passed by they ne could ne would help the afflicted They loked vpon him they saw that was all for the law sheweth reuealeth our misery reléeueth it not The Samaritane in whom our sauiour Christ the christian righteousnesse coÌ„ming by him is signified powreth Oyle into his wounds bindeth them vp carrieth him to the Inne wherein is noted both our lacke and miserie and also our help from whence it commeth How the birth of man is foure manner of waies Men haue bene brought into the world 4. manner of waies The first manner was of Adam who was shaped of the â—lime of the earth The second was of Eue who was brought out of a rib of Adams The third was of Christ only who was borne of a pure virgin The fourth is the coÌ„mon birth of all other men which are conceiued of the séede of male and female together Hemmyng MANDRAGORAS What Mandragoras is AND found Mandragoras in the field ¶ The Hebrues call it an hearbe or rather a root that beareth yâ— similitude of mans body Other cal it an Apple which being eaten with meat causeth conception S. Austen thinketh that it pleaseth women because it hath a pleasaunt sauour or rather for deinti 〈…〉 because there was not many of them to get T. M. ¶ The Mandrake is a kinde of hearbe whose root hath a certeine likenesse of the figure of a man Geneua MANES How the sect of Maniches rose of this man Of this man came the sect of the Maniches he was a Persian borne in manners rude and barbarous and of a fierce and cruel nature and without all modestie he endeauoured to perswade the people that he represented the forme of Christ. Sometime he sayde that he was Paraclitus that is the true comforter that was promised by Christ. His followers denied Christ to haue taken very flesh They reiected also the old Testament and part of the new Cooper In the time of Aurelianns began first the Maniches and one Manes bornâ— in Persia was the beginner of them This same spread his venim abrode largely First by yâ— Arabians afterward in Affrica which went to spéedely on yâ— it could not be swaged the space of two hundred yeares afterward The chiefe of their doctrine was yâ— ther wer two Gods the one good the other euill both like euerlasting This doctrine seemed vnto mans reason allowable For séeing God is good by nature that in the meane season the euill hath such power it is necessary ther be also a peculiar God which is authour doer of euils equal to the other God with power euerlastingnes Beside these had they other opinions the they taught namely yâ— Christ was no true God neither receiued they the bookes of the Apostles but fained their seueral doctrines yâ— which they called Christs gospel also They bosted also of seueral illuminatioÌ„s of heauen said they gaue the holy Ghost They ordeined sundrye ceremonies They vsed also choise of meates They forbad wedlocke saieng that thereby is obteyned the holy
that they were abused of them Marcus ranne away with another mans wife They powre oyle and water vpon the head of the departed hoping so to redeeme them They said that the life and generation of man consisted in 7. starres that Christ suffered not indéede but was so thought and that there was no resurrection of the flesh Epiph. haeres 34. 35. 36. Irenaeus Aug. li. de haeres MARY How Mary the mother of Christ ought not to be worshipped CHrist saith Epiphanius did forme a fashion himselfe of the Uirgin Mary as of the earth who came downe from heauen and being both God and the word did put on flesh of the Uirgin but not that the Uirgin should be worshipped or that he would make hir a God or that we should offer in hir name For he neither did suffer hir to giue or minister Baptime nor to blesse the Apostles neither did he commaund hir to beare rule in the earth but will haue vs to know that he alone is the sanctification and that she is made worthy of the kingdome of heauen Whence doth this rolling Serpent or Dragon come vnto vs Whence are these lewd and wicked councells renued Let Mary be in honour let the Father the Sonne and the holy Ghost be worshipped let no man worship Mary And by by after Let no man eate of the errour which is of the holy Mary Although it be a goodly trée yet is it not for meate to be eaten of Although Mary be most beautiful holy honourable yet she is not appointed to be worshipped let therfore the error of the deceiued cease For neither is Mary a God neither hath she a body from heauen but of the conception of man woman howbeit disposed according to yâ— promise as yâ— coÌ„ception birth of Isaac was And let no man offer in hir name for he that doth it doth cast away his soule Againe let no man raile against hir nor blaspheme yâ— holy Uirgin God forbid for she was not coupled to man neither after the birth nor before the birth of our Sauiour Againe in yâ— same booke Contra Colicidianos these are also his words Indéed the virgin was a virgin honorable but not giuen to vs to be worshipped but rather she doth worship him yâ— tooke his substaunce of hir that is to say of hir flesh Of the painting of hir Image ¶ Looke Painting Wherein Mary was most blessed ¶ Looke Mother of God Of Mary Magdalens loue ¶ Looke Loue. Of Mary the sister of Lazarus It was that Mary that anoynted the Lord with oyntment ¶ Because the Gospell maketh mention of many Maries héere there is a difference put betwéene this Mary the rest namely that it was the very same which anoynted the Lord. And this is put downe héere by anticipation For the Euangelist declareth this anoynting in the Chapter following Therefore there is a great ignoraunce in them which imagine this Mary the sister of Lazarus to be that infamous woman of whome Luke maketh mention in his 7. Chapter The making mention of the oyntment occasioned this error and also because in both places mention is made of Symon in whose house it was done as though it were not manifest that Christ was oftentimes annointed that in diuers places The sinfull woman of whome Luke speaketh of anoynted Christ in Ierusalem wher she dwelt And Mary of Betany did the like in hir towne And the preter tense anoynted which the Euangelist vseth ought not to be referreâ— to the time in the which the same was done but to the time in which he wrote as if he should sayâ— This is that Mary which afterward powred out hir oyntment for the which cause there arose a murmuring among the Disciples c. Marl. vpon Iohn fol. 376. MARIAGE Who ordeined Mariage and how it is honourable in all estates Concerning Mariage we say that it ordeined of God and honourable in all estates as the holy Scripture teacheth So that whosoeuer hath not the gift of continencie that is to say who that feeleth in himselfe such a naturall desire that he may be drawen to euill thoughts is obliged and bound to marry Theodore de Beza Wedlocke or mariage is a perpetuall ioyning together of one man with one woman instituted of God to bring forth fruit and is ordained to auoid lusts forbidden in the scripture They shall be two in one flesh that is to say to please God the Creator of nature to obaie his ordinaunce in that vocation the man not to despise the womankinde but to honoâ—r and loue hir that euerie man should know his owne vessell as the part and parent of mankinde to defend hir to helpe hir and to loue hir Both bringing foorth children teaching them the true knowledge of God that this knowledge of God might be set foorth more plenteously and be conserued vpon earth For this cause also ought wedlocke to be vsed that when men be departed from this societie euery mans dutie is for himselfe gone to leaue after him by iust wedlocke other worshippers of God in his place vpon earth For this intent Abraham Isaac and many ancient olde holy Bishops desired to haue children that they might leaue after them the faithfull kéepers of the heauenly doctrine Mâ—laâ—ctâ—on Matrimonie or wedlocke is a state or a degrée ordeined of God and an office wherein the husband serueth the wife the wife the husband It was ordeined for a remedie to increase the world and for the man to helpe the woman the woman the man with all loue and kindnesse not to signifie any promise that euer I haue heard or read off in the scripture Therefore ought it not to be called a Sacrament It hath a promise that we sinne not in that state if a man receiue his wife as a gifte giuen him of God and the wife hir husband like wise as all manner of meates and drinkes haue a promise that we sinne not if we vse them measurably with thanks-giuing It they cal Matrimonie a Sacrament because the scripture vseth the similitude of matrimonie to expresse the mariage or wedlocke yâ— is betwéene vs and Christ for as a woman though she be neuer so poore yet when she is maried is as rich as hir husband euen so we when we repent beleeue the promises of God in Christ though we be neuer so poore sinners yet are as rich as Christ all his merits are ours with all that he hath If for that cause they call it a Sacrament so will I mustard seed â—euen a net keyes bread wine a thousand other things which Christ the Prophets and all the Scriptureâ— is to expresse the kingdome of heauen and Gods word withall They praise wedlocke with their mouth and say it is an holy thing as it is verely but had leuer be sanctified with an whore then to come within the sanctuary Tindale fol. 144. How eurry man is commaunded to marry that hath not the gift of
God by a mediatour and a meane which was onely borne without sinne liued and was slaine vnto the rising againe of the flesh and to euerlasting lyfe August in his Enchirid to Laurence the. 32. chap. Saint Paule saith Vnus est Mediator c. Ther is one mediatour betwéene God and man Christ Iesus being manâ— Upon this place S. Austen saith thus Paulus non facet se mediatorem c. Paule maketh not himselfe a mediatour betwéene God and the people but requireth that they pray all one for an other béeing all the members of the bodie of Christ. August contra Epist. perminiani li. 2. chap. 8. Againe in the same booke he writeth thus of Saint Iohn St. Iohannes ita dicerit c. If Iohn would say this haue I written vnto you that ye sinne not and if ye sin ye haue me your mediatour before God I will intreate for your sinnes as Permenian the heretike in a certeine place made the Bishop a mediatour betwéene God and the people what good faithful christen man could abide him Who would looke vpon him as the Apostle of Christ and not rather to thinke him to be Antechrist Tell me woman sith thou art a sinfull and wicked woman how durst thou goe vnto him I know saith she what I do Beholde the wisdome of the woman Shée prayeth not vnto Iames Shée entreateth not Iohn She goeth not vnto Peter She did not get her selfe vnto the company of the Apostles She sought for no mediatour but for all those things She tooke repentance for her companion which did fulfill the roome and place of an aduocate and so she did goe to the high fountaine Chrisost. in his 12. Ho. of the woman of Ca. There is no néed of porter of a mediatour of minister say onely Lord haue mercie vpon me we haue no néede of aduocates with God nor of any running and gadding about for to speake faire vnto other For although thou be alone and without an aduocate and praye vnto God by thy selfe thou shalt obteine thy petition Chrisostome in his Sermon of going forward in the Gospell Saint Austen saith Christen men doe mutally commende themselues in their praiers But he for whom none maketh intercession but he for all he is the onely true mediatour Paule the Apostle though he were a principall member vnder yâ— head yet because he was a member of the body of Christ knew that the greatest truest Priest of the Church entred not by a figure into the inward places of the vaile to heauen to a holinesse not shadowish but eternall commendeth himself also to the praiers of the faithfull neither doth he make himselfe a mediatour betweene the people and God but praieth that all the members of the bodie of Christ should mutuallye praye for him because the members are careful one for another of all the members yet trauailing in earth may ascend to the head which is gone before into heauen in whom is apeacement for our sinnes For if Paule were a mediatour the other Apostles should also be mediatours and if there were many mediatours then neither Paules owne reason stood fast in which he had sayd for there is one God one mediatour betweene God men the man Christ in whoÌ„ we also are one if we kéepe the vnitie of faith in the bonde of peace Againe in another place but it thou séeke for a Priest he is aboue the heauens wher he maketh intercession for thée which in earth died for thée Yet do we not dreame yâ— he falleth downe at the fathers knées and in humble wise intreateth for vs but we vnderstand by the Apostle the he so appeareth before the face of God that the vertue of his death auaileth to be a perpetuall intercession for vs yet so that being entered into the Sanctuarie of heauen vnto the ende of the ages of the worlde he alone carrieth to God the prayers of the people abiding farre off in the porch Caluine in his Instit. â— booke chap. 20. Sect. 20. Brethren saith Saint Austen we haue Iesus Christ the iust for our aduocate with the Father he is the propiciation for our sinnes He which held this committed no heresie he which held this opinion committed no Scisme For wherevppon are Scismes committed When men doe saye we be iust wée doe make holye vncleane we doe iustifie the wicked we doe desire and we doe obteine But I beséech you by the way howe much more past shame be they which doe saye we doe determine we doe commaunde and what sayde Iohn And if a man doe sinne we haue an aduocate with the Father Iesus Christ the iust But some man will saye Doe not the Saintes then praye for vs Doe not the Bishoppes and superintendentes pray for the people Marke the Scriptures and sée that the ouerséers also doe commend themselues to the people For the Apostle saith to the people prayeng togethers for vs also The Apostle prayeth for the people and the people prayed for the Apostle we doe praie for you brethren but pray fo vs also Let al the members pray together one for an other let the head make meanes for all This saith Augustine in yâ— place in which words he doth plainely openly attribute the office of intercession which perteyneth to the chiefe Priest to none but to Christ the head Againe he writeth thus But if the Apostle shuld haue sayd thus This I write vnto you to the intent yee should not sinne and in case anye man doe sinne you haue a mediatour to the Father I doe praye for your sinnes as Perminianâ—s in one place doth make the Bishoppe mediatour betweene the people and GOD what good and faythfull Christen folkes could abide him Who wold estéeme him as yâ— Apostle of Christ and not rather an Antichrist for all christen men do commend themselues one to an other in their praiers but he for whome none doth intreate but he himselfe intreateth for al. He is yâ— only and true mediatour forasmuch as the figure of him was resembled in the Priest of the olde Testament there is none sound theâ—â— that euer prayed for the Priest Musculus fol. 149. The man Christ Iesus alone which gaue himselfe a raunsome for al men is our sufficieÌ„t mediatour aduocate intercessour as the holy Scripture teacheth in diuers places Whosoeeuer therefore refuseth to pray vnto this man Christ Iesus to be his mediatour and aduocate vnto God the father and flyeth to other without all doubt he is an enimie vnto Christ and to the vttermost of his power he laboureth to make Christ as they vse to say Iaâ—ke out of office For since the time of his ascention his chiefe and principall office is to be our intercessour mediatour and aduocate ¶ Looke more at Aduocate MEEKE Who are meeke THe meeke are such as are not easilye prouoked by iniuries who by euery offence are not wayward froward but are rather readie
Beza PLANT How this sentence following is expounded EUerie plant which is not of my fathers planting shall bée plucked vp ¶ Some vnderstand this sentence of opinions as if it should haue ben sayd that all the inuentions of men whatsoeuer came not out of the mouth of God must be plucked and rooted out and perish But Christ rather had a respect vnto men so that these words are in effect as if he should haue sayd that it is no meruaile that if the doctrine of saluation were mortiferous and deadly to the reprobate because they are alwayes carried headlong into destruction Wherefore we must vnderstand those to be planted by the hand of God which by his frée adoption are graffed in the trée of lyfe Marl. vpon Math. fol. 336. ¶ Euerie plant c. That is to saye the tradition of man is to bée rooted out by the loue whereof they transgressed the commaundements of the lawe and therefore are they blinde leaders of the blinde promising the way of eternall life which themselues cannot sée And so being blinde themselues and guides of the blinde they tumble into the ditch together I. Bridges fol. 454. All plants c. That is all doctrines that are not grounded on the word of God shall perish Tindale ¶ All they that are not graffed in Iesus Christ by frée adoption and euerie doctrine that is not established by Gods word Geneua ¶ All kindes of religion and doctrine that is not of God shal be plucked vp by the roots onely the word of God shal remaine for euer Sir I. Cheeke PLOVGH By what meanes the plough of Gods word goeth awrie THe kingdome of Christ is a spirituall kingdome which no man can minister well and a temporall kingdome too Because that no man which putteth his hand to the plough and looketh backe is apt for the kingdome of heauen As Christ answered Luke 9. vnto him that woulde haue followed him but would first haue taken leaue of his household If a man put his hand to the plough of Gods word to preach it looke also to worldly businesse his plough will surely go awry And therfore saith Christ vnto an other that would likewise follow him but desired first to goe burie his father let the dead bury the dead but come thou and shew or preach the kingdome of God As who should say he that will preach the kingdome of God which is Christs Gospell truely must haue his heart no where else Tindale POLICRONICON What Policronicon is POlicronicon is as much to saye as a Chronicle of manye times POLIGAMIE What Poligamie is POligamie is when a man hath many wiues or a woman many husbands Bibhan fol. 27. POORE How this place following is vnderstood THe poore yée shall euermore haue with you but mée ye shal not haue ¶ Let good men heare this and not be carefull for this he speaketh of the presence of his body For according to his maiestie according to his prouidence according to his vnspeakable and inuisible grace it is fulfilled that he said I am with you vnto the consummation of the world But according to the flesh that the word receiued according to that he was borne of a virgin according to that he was taken of the Iewes according to that he was nailed to the crosse according to that he was taken downe and lapt in a shroud laide in a graue and rose againe and shewed himselfe In this respect it is true that he sayd ye shall not euermore haue me with you ¶ He speaketh of the presence of his bodie when he saith The poore you shall alwaies haue with you but me shal ye not haue alwaies For in respect of his maiestie of his prouidence and of his vnspeakable grace is that fulfilled which he spake Beholde I am with you alwaies vnto the end of the world But in respect of the flesh which the word tooke vpon it In respect that he was borne of a virgin that he was taken by the Iewes that he was nailed to the crosse that he was wound in a shéet that he was laide into the sepulchre that he was manifested in the resurrection you shall not haue me with you alwaies And why so Because he was conuersaunt as touching his bodelye presence fortie dayes with his Disciples and they accompanieng him but not following him he ascended into heauen and is not héere For there he sitteth at the right hand of the Father And he is héere for he is not gone hence in respect of the presence of his maiestie Bullinger fol. 1096. What the complaint of the poore is He forgetteth not the complaint of the poore ¶ The complaint of the poore is the feruent desire and burning affection wherewith they crie vnto the Lorde and be heard By the poore in the scripture are vnderstood the afflict which féele their néed temptation which sorow and lament that the truth is ouertroden which put no trust at all in any thing that is in this world yea which are despised and forsaken of the world and cleaue onely to the liuing God assured at his hande they shall finde help though the world be neuer so extreme against them And in the next Psalme T. M. How the poore in spirit are blessed Blessed are the poore in spirit ¶ That is to say the rich that haue not their confidence nor consolation in the vanitie of their riches the poore that desiâ—eth not inordinatly to be rich but haue their trust in the liuing God for foode and raiment for all that perteineth either to the bodie or to the soule for theirs is the kingdome of heauen Tindale ¶ None is poore in spirit but he which being humble lowly in his owne eyes trusteth onely to the mercie of God For they which are ouerwhelmed with desperation when they fret fume against God are puffed vp with a lustie proude spirit Marl. vpon Mat. fo 76. ¶ Christ calleth them héere poore which are poore in spirit that is which trust in no worldly thing are forsaken despised of other being poore and contrite of heart which often doe not prosper in the world because they lead a godly lyfe put their whole trust and confidence in God Tindale How the poore receiueth vs into euerlasting Tabernacles That when you haue néede they may receiue you into euerlasting habitations ¶ It is manifest that Christ receiueth the beléeuers into euerlasting habitations for eternall lyfe is GODS gifte by Iesus Christ. And where as it is sayde in this text that the poore shall receiue vs into euerlasting Tabernacles it is meant that they shall be as witnesses and aueâ—chers of our faith Tindale POPE Reasons of the Papists to confirme the Popes supremacie aunswered Their first reasons AS the first begotten in the olde Law was Lord ouer his bretheren euen so because it is euident that Peter was the first begotten of Christ he must be Lord
not that the Lord there speaketh of the fault of sinne Now if it be so what is that to their Purgatory forasmuch as by their opinion y◠paine is ther suffered of those sins whereof they deny not the fault to be forgiuen in this present lyfe But that they may no more carpe against vs they shall haue yet a plainer solution When the Lord meant to cut off all hope of pardon from so hainous wickednesse he thought it not inough to say that it should neuer be forgiuen but the more to amplifie it he vsed a diuision wherin he comprehended both the iudgement that euery mans conscience féeleth in this life and the last iudgement that shall be pronounced at the resurrection As though he shoulde haue sayde Beware ye of malitious rebellion as of most present damnation for he that of set purpose shall endeuour to quench the light of the holy Ghost shall not obeteine pardon neither in this lyfe which is giuen to sinners for their conuersion nor in the last day when the lambes shall be seuered by the Angels of God from the Goates and the kingdome of heauen shall bée cleansed from al offences Then they bring forth also that parable of Mathew Agrée with thine aduersarie least he delyuer thée to the Iudge and the Iudge to the Sergeant and the Sergeant to the prison from whence thou shalt not gette forth vntill thou haue paide the vttermost farthing If in this place the Iudge doe signifie God and the aduersarie plaintiue the Diuell the Sergeant the Angell and the prison Purgatory I will gladly yéeld vnto them But if it bée euident to all men that Christ meant there to shew into how many daungers mischifes they cast themselues y◠had rather obstinatly pursue the extremitie of the lawe then deale according to equitie and good right to the end to exhort his Disciples the more earnestly to agrée with equitie where then I pray you shall Purgatory be found Cal. in his Inst. 3. b. cha 5. Sect. 7. How Purgatorie came from the Heathen As for the fansie of Purgatory it sprang first from the heathen and was receiued among them in that time of darknesse long before the comming of CHRIST as it maye plainely appeare by Plato and Virgil in whome ye shall finde described at large the whole common weale and all the orders and degrées of Purgatory Saint Austen sayth the olde Heathen Romanes had a sacrifice which they called Sacrum Purgatorium a Purgatory sacrifice Iewel 300. An Argument of Purgatory It is impossible that remission or purging from sins shuld be made without bloud Paule to the Hebrues But in Purgatory ther is no bloud but fire Ergo in purgatory it is impossible that remission or purging from sinnes should be made Obiection Purgatory is good to feare men from sinne Aunswere Christ and his Apostles thought hell fire inough yet besides the fleshly imagination cannot stande with Gods word what great feare can there be of that terrible fire which thou maist quench almost for thrée halfe pence How our sinnes are onely purged by Christ. By his owne person he hath purged our sinnes ¶ These words by his owne person haue an Emphasis or vehemencie which driueth away all sacrificing Priests from such office of sacrificing séeing that which he hath done by himselfe he hath not left to be perfected by other so that the purging of our sins may more truely be thought done past then a thing to come and to be done Latimer Doctor Readmans opinion of Purgatory Being asked what his opinion was concerning Purgatory and what the Schoolemen iudged thereof he aunswered that the subtill reasons of the Schoolemen concerning Purgatorie séemed to him to be no lesse vaine and friuolous then disagréeing from the truth Adding thereto that when we be rapt vp to the clowdes to méete Christ comming to iudgement with a great number of Angels in all glorie maiestie then euerie one shall be purged with fire as it is written The fire shall goe before him and shall flame round about his enimies and the fire shall burne in sight and round about him shall be a greate tempest saieng that diuerse of the olde writers approued this his sentence concerning Purgatory Booke of Mar. fol. 1540. PVRPLE AND LINNEN WHich was clothed in Purple Linnen ¶ Uery gorgeously and sumptuously for Purple garments were costly and this fine linnen which was a kinde of linnen that came out of Achaia was deare as golde Beza PVTTING ON OF HANDS Looke Laieng on of hands Queene of Heauen Who it was they called the Queene of Heauen AND the women kneded dough to make cakes to the Quéene of heuen That is they sacrifice to the Sunne Moone and starres whom they called the Quéene of heauen Geneua As to burne incense to the Quéene of heauen c. It séemeth that the Papists gathered of this place their Salua Regina Regina coeliletare Calling the virgin Mary Quéene of heauen so of the blessed virgin and mother of our sauiour Christ made an Idoll For heere the Prophet condempneth their Idolatrie Read the fourth of Kings chap. 21. verse 5. Epiphanius saith Ne quis comedat de errore c. Let no man eate of this errour touching S. Mary For though the trée be faire yet is not this fruit to be eaten Although Mary be beautifull holy honorable yet in she not to be adored But these women worshipping S. Mary renue again y◠sacrifice of wine mingled in the honour of the Goddesse Fortuna prepare a table for the diuell not for God as it is written in the Scriptures they are fed with the meat of wickednesse And againe Their women boult flowre and the children gather stickes to make fine Cakes in the honour of Queene of Heauen Therefore let such women be rebuked by the Prophet Ieremy and let them trouble no more the worlde and let them not say we worshippe the Quéene of Heauen Iewel fol. 313. QVESTIONS AS touching Questions Saint Paule saith to Timothy thus In these things I would haue thée confirmed these be good and profitable for men but foolish questions and questions of vanities those shunne for they vnprofitable and vaine Of good questious Naaman asked Elias the Prophet whether if his maister should goe vp to the Idols Temple and worship he might do so or no. The Eunuchus asked Philip the exposition of these words He was lead as a shéepe to the slaughter Act. 8. 23. Esay 52. 7. Iohn asked this question Art thou he that shall come or shal we looke for an other Mary asked this question How can these things be done vnto me sith I haue no knowledge of man Thomas asked this question Lord tell vs the way that is Lord what is the way Peter asked this question Lord whether shall we goe Thou hast the words of eternall life Nichodemus asked this question
Iacob with his owne hand set vp a stone in title and remembraunce of their true reconcilement and commanded his men to fetch so many stones as made a great heape which â—eaâ— is called in Hebrue Galaad Tumulum testimonij vel aceruum testimonij The heape of witnesse Such Galaads hath bene séene in England which as old men say wer made in token of a man murthered ther. So that euery such like hillock of stones may be called galaad But yâ— Galaad wherof the Prophet speaketh when he saith Meus est Galaad Galaad is mine is called Iabes Galaad which was the chiefest citie of al the tribe of Gad And a people yâ— shewed great curtesie in the burieng of king Saule for the which Dauid commended them highly And these Galaadites béeing yet vnder the dominion of Isboseth the Prophet sayth Meus est Galaad Galaad is mine Also by Manasses ye shall not vnderstand the king of Iuda some to Ezechias neither Manasses the sonne of Ioseph but when the Prophet saith Meus est Manasses Manasses is mine vnderstand ye all the land that lieth beyond Iordane which Iosua gaâ—e to the halfe tribe of Manasses and was now also vnder the dominion of Isboseth Ric. Turnar SIGG A â—Oâ—N What it is THE Hebrue interpreters agrée not among themselues vppon this word Siggaâ—oâ— for some take it for an instrument of musicke vnto some it séemeth a note to sing a song by Other some thinke it to be the beginning of some common caroll according to the time whereof Dauids will was to haue this psalme song And other interpret yâ— Hebrue word to signifie delightfulnesse In my iudgement saith Caluine the second opinion séemeth most allowable namely that it was some certeine kinde of tune or song as if a man would tearme it a Saphicke or Phalentian verse Howbeit I force not a matter of â—o light importaunce Cal. vpon the Psal. ¶ Siggaion is taken to be a beginning of a song after whose tune this Psalme was sung The Bible note SIGNE What a signe is THat is called a signe which besides the forme which it offereth vnto the seÌ„ses bringeth some other thing into our knowledge And a signe as Augustine writeth and the Maister of the Sentences affirmeth is diuided into a naturall signe and a signe giuen Smoke is a naturall signe of fire and clowdes a naturall signe of raine but a signe giuen and appointed of the will is diuerse as letters wordes iestures beckes and many such lyke And these signes may perteine to diuerse and sundrie senses but things that are signified are either thinges past things present or things to come Pet. Mar. vpon the Rom. fol. 79. As wel the Gréeke word Sureion as the Latine word Signumâ— doth sufficiently declare that those thinges and dooinges be called signes which doe signifie some thing For it cannot be a signe where there is no signification Therefore whether yâ— the whole things do by sight vse therof signifie anie thing and whether it be added to any thing as some mark to be for a knowledge it is aright called a sign Augustine defineth a signe in this wise A signe is a thing which besides the matter that it presenteth to the senses doth make some other thing thereby to come into our thought as when we sée a footestep we doe thinke that the beast whose steppe it is hath passed there And when we sée smoake we knowe that there is fire And by hearing the voice of a beast we vnderstand the affectition of the minde And at the sound of a trumpet the souldiers doe know that they must either march or retire according to the matter that the battell requireth this sayth he Musculus fol. 271. How a signe is not both the signe and the thing signified For euen this day we haue receiued visible foode but the Sacrament is one thing and the vertue of thâ— Sacrament is another thing August in Iohn Tract 29. Againe all doctrine is either of things or of the signes of things but things are learned by signes ¶ By this it appeareth that Austens iudgement was not that a signe couldâ— bée the same thing whereof it is a signe Aug. de doctri Christi li. 1. cap. 1. Whatsoeuer things be such as they are called by hauing relation to other things then they be themselues cannot be those things wherevnto they haue relation But ouery thing that is called a signe is so by the relation that it hath to the thing that it signifieth Ergo no signes can bée the same things that they doe signifie And therfore the Sacrament of Christs body and bloud béeing a signe thereof cannot bee the thing it selfe Crowley ¶ Looke Sacrament SILENCE What is meant by this word Silence AND there was silence in heauen about the space of halfe an houre ¶ This silence shal endure but half an houre space which may be the thousand years that are spoken of héere afore considering that all the age after Christ is but the last houre And a thousand before God are but as the day before past In the time of this swéete silence shall Israel be receiued the Iewes shall â—ée conuerted the Heathen shall come in againe Christ will séeke out his lost shéepe and bring him againe to his folde that they may appeare one flocke lyke as they haue one Shepheard Bale vpon the Apoc. Fol. 109. ¶ Look Houre SILOH What Siloh is SIloh after some is as much to saye as sent after some happie and after some it signifieth Messias that is to saye annointed and that we call Christ after the Gréeke word and it is a prophesie of Christ for after all the other Tribes were in captiuitie and their kingdome destroied yet the Tribe of Iuda had a ruler of the same bloud euen vnto the comming of Christ about the comming of Christ the Romanes conquered them and the Emperour gaue the kingdome of the tribe of Iuda vnto Herode which was a straunger euen an Edomite of the generation of Esau. Tindale The meaning of this place following Goe wash thée in the poole of Siloh ¶ He commaundeth to wash in the poole of Siloh peraduenture to cast the Iewes in the téeth with this that they themselues were in the fault that they felt not the present power of God Euen as also the Prophet Esay reproueth the men in his time for that they refused the soft running water of Siloh and desired the strong mightie riuers And this also séemeth to be the cause why Elizeuâ— commaunded Naaman the Sirian to wash in Iordane The poole of Siloh was at the foote of mount Syon which did not breake spring forth continually but onely at certâ—ine houres and on certeine dayes and came through certeine holes gutters of the hard rocke with a great roaring noise c. Marl. vpon Iohn fol. 338. Of the soft running waters of Siloh Because the people hath refused the waters of Siloh that runne softly ¶ Which
shall be vp waked c. ¶ To dye is not els but after labour â— wearinesse of body to go to bed and sléepe and so to rise vp early more fresh and lustie by which vprising he describeth our resurrection By sleep is vnderstood the rest of our bodies in our graues for our soules sléep not but be receiued into the handes oâ— our Father in heauen blessed with Christ in the fruition of his presâ—nce by the rising vp again in the morning is vnderstood yâ— resurrection of our dead bodies vnto life eternal our soules ioyned againe to them Melan. vp Da. ¶ Meaning all shall rise at the generall resurrection which thing he heere meaneth because the faithfull shoulde haue â—uer their respect to that for in the earth there shall be no sure comfort Geneua How God is said to sleepe God is said to sleepe when Christ laye dead in his graue whose death is called a swéete sléepe of â—eremie or els when he is slowe to helpe his elect out of trouble as in the Psa. 44. 23. Arise wherefore dost thou sléepe O Lord. SLIME What Slime was SLime was their mortar ¶ That slime was a fatnes yâ— issued out of the earth like vnto tarre thou maist call it Sement and if thou wilt In the 14. Chap. verse 10. ye shall read of Slime pits SMYRNA What Smyrna was ANd vnto Smyrna ¶ This was the famous Citie of all Ionia by the record of Plinie in his 5. Booke and 29. Chapter and of Strabo in his 14. Booke This word Smyrna soundeth as much as Myrrhe Marl. fol. 19. SNARE What the snare signifieth FRom the snare of the hunter ¶ The snare héere signifieth al naughtie doctrine whether it be taken of the Scripture euil expounded or of the euill inuentions of men As in the Psa. 69. 22. and 119. 110. T. M. That is Gods helpe is most redy for vs whether Satan assaile vs secretly which he calleth a snare or openly which is heere ment by the pestilence Geneua The meaning of this place following Let their Table be made a snare to take themselues withal ¶ That is let their opinion and doctrine be the cause of their stiffenesse and destruction as it is come to the Iewes Ro. 11. 9. The Hebrue Paraphrast saith thus Let such a dinner be sette before them wherevnto they may be so bound that they cannot escape The Scripture is a snare vnto the vngodly wherewith they be trapped although they be neuer so wel learned for only the spirituall perceiueth the meaning On the other side vnto the godly though they haue neuer so little learning it is the Riuer of the water of life Iohn 7. 38. T. M. ¶ The Iewes carry about in their hands the bookes of Moses and vnderstand them not they read the Prophecies denie that in theÌ„ is promised But where vnto maketh this some man will say They are blindfolded they are snared they be bowed downe and become deafe Eras. in his Paraphrase SNOVV Of the ingendring of snow WHen God couereth the whole earth with snow whence taketh he so great quantitie of waters Truly men will it is ingendered in the middle roomth of the ayer which is colde that when a great quantitie of vapours be drawen vp thether at length the same commeth together and fréeseth and thereof ingendereth the snow and if the same stuffe be more harder bound then is hayle ingendered because yâ— thing is become more fast and substantiall c. Cal. vpon Iob. fol. 704. Snow is a Cloud congeled by great cold before it be perfectly resolued froÌ„ vapors into water Snow is white not of the proper colour but by receiuing the light into it in so many smal parts as in fome or the white of an Egge beaten Snow is often vppon high Hills lyeth long there because their tops are colde as they be neare to the middle region of the ayer For oftentimes it rayneth in the valley when it snoweth on the Hills Snowe melting on the high hills and after frosen againe becommeth so hard that it is a stone and is called Christall Sléet is generated euen as Snow but of lesse colde or els beginneth to melte in the falling Snow causeth things growing to be fruitfull increase because the colde driueth heate into the rootes and so cherisheth the plants W. Fulee SOLD What it is to be sold vnder sinne BUt I am carnall sold vnder sinne ¶ Lyke as bond-men are violently thrust hurled turmoiled as it pleaseth their cruell master so are we through heapes of sinnes drawâ—n to many euill doings which we neither doe lyke nor allow The Bible note ¶ Read 3. Reg. 21. 20. of Achab. SONNE OF MAN What is ment by the Sonne of man BEcause he is the Sonne of man ¶ To be the Sonne of man according to the phrase of Scripture is nothing els then to be a very man euen as that he is said to be the Sonne of God is meant that he is very God The meaning of Christ is that he came foorth vnto men adorned with such power that hée might communicate and bestow that vpon them which he had receiued of his father And in that he is man he was ordeined by the Father to be the Authour of lyfe least we shoulde séeke him a farre off For Christ hath not receiued any thing wherof he himselfe stoode in néede but rather to make vs rich with his abundaunt treasure The summe and meaning is that in the man Christ the same is reueled vnto vs which was hidden in God and the life which men before could not attaine vnto is now at hand Also it is worthy to be noted yâ— when he might haue said because he is man he chose rather to saye because hée is the Sonne of man Let this serue our faith against those that teach that Christ tooke flesh not of the Uirgin Mary yâ— is to say of the séede of Abraham which the whole Scripture teacheth but that he brought the same with him from Heauen But Christ héere plainely calleth himselfe the Sonne of man not man onely Marl. vpon Iohn fol. 168. But the Sonne of man hath not whereon to rest his head ¶ Christ calleth himselfe the Sonne of man that is very natural man shewing in that his humilitie goodnesse which humbled himselfe to the death of the Crosse for our saluation Tindale Whosoeuer speaketh a word against the Sonne of man c. ¶ To speake a word against the Sonne of man is to be offenwith the humanitie or manhoode of Iesus Christ for his humble and lowe degrée as were manye of the Iewes Tindale Behold one lyke the Sonne of man came in the cloudes ¶ Which is ment of Christ who had not yet taken vpon him mans nature neither was the Sonne of Dauid according to the flesh as he was afterward but appeared then in a figure and that in the Cloudes that is being seperate from the common sort
fol. 96. ¶ The soules of the Saintes are vnder the Altar which is Christ meaning that they are in safe custodye in the heauens Geneua How Christs soule was heauie My soule is heauie euen vnto death ¶ Héere we learne that Christ did not onely take an humane body vpon him but also an humane soule So that he was both a perfect man and perfect God else if the Godhead had ben vnto him in stéed of his soule he could not haue bene heauy Sir I. Cheeke Of Christs soule descending into hell That his soule should not be left in hell ¶ Saint Augustine writing of the presence of God vnto Dardanus 2. chap. alleadgeth this saieng of the Apostle and thereby goeth about to proue that the soule of Christ went downe in very déed to hell but that he suffered nothing there Other doe affirme that it is sayd by a figuratiue manner of speaking that he went downe to hell because that the merit of his death and passion was profitable to them that after died in the faith of Abraham Some againe by the word Inferi doe vnderstand the graue I would wish we should alwaies studie to vnitie and peace and leaue these vnfruitfull questions Sir I. Cheeke ¶ Looke Christs descending into hell Thou shalt not leaue my soule in hell ¶ That is thou shalt not forsake me that my soule shall dye and that followeth neither shalt thou suffer thy Saints to see corruption signifieth thou shalt not suffer my body to abiâ—â— in the graue and so to corrupt So doth Peter expound this place of Christ. Act. 2. 27 and Paule Act. 13. 7 T. M. ¶ This is chiefly spoken of Christ by whose resurrection all his members haue immortalitie Geneua Wherein the soule of man and beast do differ In man the soule by which he knoweth iudgeth and hath discreation is called liuing The soule of beasts haue none other facultie but to giue mouing vnto their bodies Caluine Of the apparition of soules The soules that is departed from the body cannot wander in this countries or regioÌ„s for the soules of the righteous are in the handes of God and also the soules of sinners are straight waies after their departure led away it is made manifest by the rich man and Lazarus Chrisostome in his 29. Homil. vpon the. 8. of Mathew T. M. But the Lord doth say in an other place this day will I fetch againe thy soule from thée Therefore the soule after it is once gone from the body cannot wander heere among vs and not without a good cause For if they that go in a iourney if they chaunce to come into some vnknowne country cannot tell whither to goe except they haue a guide how much more shall the soule being departed from the bodie when she entereth into life and way that is altogether new vnto her bée vncerteine and ignorant whither she may goe except shée gette a guide It may be proued by many places of Scripture that yâ— soules of the righteous men doe not wander heere after their death For Stephen sayth Lord receiue my spirit And Paule did desire to be loosed and to be with Christ. The Scripture also doth say of the Patriarke and he was layd to his Fathers being dead in a good age And that the soules of sinners cannot abide there neither heare the rich what he sayth marke and weigh what he doth aske and not obteine If the soules of men might be conuersant héere he would haue come himselfe as his desire was and certified his bretheren of the torments of hell By the which place of the scripture this is also most manifest and plaine that the soules after they be gone out of their bodyes are lead into a certein place from whence they come not againe at their owne will and pleasure but doe tarry there for the dreadfull day of iudgement God forbid that we should beléeue that the soule of any Saint much lesse of a Prophet haue ben fetched vp by the diuel being taught that Satan himselfe is transformed into an Angell of light much more into a man of light and that he shall also affirme himselfe to be God and worke wonderfull signes for to subuert euen the very elect if it were possible But although the vertue of God hath called againe certein soules into their bodyes for to teach vs that he might doe it by his owne right it shall not therefore be communicated or graunted vnto the confidence and boldnesse of Magitians or Sorcerers and vnto the deceitfulnesse of dreames and lyeng Poets but when in the example of the resurrection the vertue or power of God doth bring againe the very soules into the bodies it is shewed with a whole full truth and which can bée touched and handled that is a shape and forme of veritie or that is a true and vnfeined shape or forme so that thou maist iudge that all fetching vp appearing of the dead without bodies are méere illusions and deceitfulnesse There be such now a dayes which are wont to say Who hath seene what is done in hell who euer came to bring vs word But let them heare what Abraham sayth for if we doe not beléeue the Scriptures we wold not beléeue them neither that should come from hell The Iewes haue well declared the same which because that they beléeued not the Scriptures would in no wise beléeue them that were raised againe from the dead but wold haue slaine Lazarus that was raised againe And although many were raised againe from death after that Christ was crucified yet did they not let to persecute the Apostles most cruelly afterward Theophilact vpon the 16. of Luke I. N. The spirit of Samuel which the woman Sorcerer raysed vp to Saule was not the soule of Samuel but the diuell which appeared in Samuels lykenesse for to deceiue Saule Aug. to simpl 3. quest Of soules departed S. Austen writeth that the soules of the Saints be in the secret receptacles vntill they shall receiue the crowne of glorie in the day of iudgement Againe in an Epistle he wrote to Saint Hierome A soule saith he after bodely death shall haue rest and than after that shall take her body that she may haue glory S. Barnard saith the swéetnesse which the soules of the Saints haue at this present is great but it is not yet perfect for it shall be made perfect when they shall sit on seates as Iudges When they haue put of their bodies they be forthwith brought into rest but not into the glorie of the kingdome He saith farther that there be thrée estates of the soule The first is in the body as in a tabernacle the second after death as in a porch of the temple the third in heauen with his glorified body The meaning of this place following And shall winne his soule for a praye ¶ That is shall escape daunger It is all one with that which goeth before he
that we haue by the same with all giftes and graces of the same The second is to yéelde thankes vnto him to giue testimonie of our faith towards him and of our charitie which we haue towards our bretheren and of the vnion with the Church The third to represent to vs by the bread and wine which are ther distributed the whole and perfect spiritual nouritour which we haue by the meanes of the body flesh and bloud of Iesus Christ to the end we may be spiritually nourished into eternall life according to our benefit which we haue already receiued by our regeneration whereof the Baptime is to vs as a Sacrament in the which we haue in the Supper as it were a gage of our resurrection the which we doe beléeue and waite for There euen as the bread and wine be giuen vnto vs visibly and bodely euen so are the body and bloud of Iesus giuen vnto vs indéede but inuisible and spiritually by the meanes of faith and by the vertue of the holy ghost for he is the meane by which we haue true communion and true vnion with Iesus Christ and all his Church the which is his body whereof all true Christians be members Pet. Viret Why the Supper of the Lord was called a Sacrifice The Supper of the Lord was not called a sacrifice because Christ shuld be offered in it but because he offereth presenteth himselfe vnto vs and that we doe through faith receiue him and giue him thankes for the great benefite that we haue receiued by the merites of his death and passion bloud shedding confessing and professing that we holde none other for our Sauiour but him and that we doe accept knowledge none other sacrifice but his onely for this cause was the Lordes Supper called Eucharistia which word doth signifie thankes giuing Thus doth S. Austen and all other Doctors of the Church expound it Veron in his b. of Purg. The Doctors mindes vpon the Supper of the Lord. If ye should sée the Sonne of man ascend vp where he was before ¶ What is this By that he resolueth those whom hée hath knowen of that he manifested the thing whereby they haue offended for they did thinke that he would giue vnto them his body but he saith that he will ascende vp into Heauen all whole saieng When ye shall sée the Sonne of man ascende where he was before at yâ— least you shall sée then that hée doth not giue his body in the same manner as ye thinke iudge at the least you shall then vnderstand that his grace is not consumed by morsells c. Aug. vpon S. Iohn in the 27. treatise vpon the 6. Chapter If faith be in vs Christ is in vs. For what other thing saith the Apostle Christ dwelling in your hearts by faith but that through the faith which thou hast of Christ Christ is in thy heart August in his 49. treatise vppon Saint Iohn 11. Chapter After he had ended the solemnitie of the auncient Passeouer the which he made in remembrance of the auncient deliuerance out of Aegypt he passeth forth to the new solemnitie yâ— which the church desireth to celebrate in remembrance of hir redemption to the end that putting the Sacrament of his flesh and of his bloud vnder the lykenesse of bread and wine in stéede of flesh and of the bloud he sheweth himself to be him vnto whom the Lord hath sworne and will not repent Thou art a Priest for euer c. It followeth after because the bread doeth fortifie the flesh and that the wine causeth the bloud in the flesh the bread is referred mystically to the body of Christ and the wine to his bloud Bede vpon the 22. Chapter of Saint Luke Let vs not staye héere belowe on the bread and wine which are set on the Lords Table but let vs lift vp our spirits on high through faith Let vs consider that the Lambe of God which taketh away the sinnes of the world is in that holy Table which is not offered in sacrifice by the Priestes after the manner of beasts And in taking his precious body and his bloud let vs beleeue that they are the signes and tokens of our resurrection And for the same cause we eate not much but a lyttle to the end we may know yâ— the same is not ordeined for to fill our bellyes withall but for to serue to sanctitie and holinesse c. ¶ Looke Bread Body Bloud Figure Signe Sacrament Sacrifice How the Lords death is Shewed in the supper As often as ye shall eate this bread and drinke of this Cup ye shall shew the Lords death c. ¶ The Lords death is not shewed except both parts of the Sacrament be ministred and because in his death the bloud was diuided from the body it is necessary that the same diuision be represented in the Supper otherwise the Supper is not a shewing of the Lords death Latimer The meaning of this place of Iohn And when the Supper was done There be some which thinke that it ought to be thus reade And Supper béeing prepared for it may be doubted whether these things were done after the supper or in supper time It is very likely that supper was not fully ended that is to say that the Table was not yet taken away séeing it followeth by and by that the Lord tooke a morsell of bread and offered the same to Iudas Marl. vppon Iohn fol. 456. SVPREMACIE Proues against the supremacie IN the Councel of Carthage it is said thus The Bishop of Rome himselfe may not be called vniuersall Bishop Dist. 99. Prima sedes S. Gregory saith thus Nullus decessorum meorumâ— c. None of my predecessors Bishope of Rome euer consented to vse this vngodly name no Bishop of Rome euer tooke vpon him this name of singularitie we the Bishops of Rome will not receiue this honor being offered vnto vs. Greg. li. 4. Epist. 32. and. 36. Where pride and hypocrisie beareth sway there humilitie can haue no place Hesychius sen. li. 4. dist 7. Chrisostome saith Quicunque desiderauerit c. Whosoeuer desiâ—eth Primatum in earth in heauen he shall finde confusion Neither shall he be counted among the seruants of Christ that will once intreate of Primacie Iewel fol. 118. 119. SVRE How we are sure of our saluation ¶ Looke Saluation SVRPLESSE From whence the wearing of Surplesses came NIcholaus Leonicenus saith Isidis Sacerdotes in Aegypto c. The Priests of the Goodesse Isis in Aegypt vsed to weare linnen Surplesses and euermore had their heads shauen which thing séemeth to haue bene deriued from them vnto our time from hand to hand For they that among vs minister Gods seruice and serue the holy Altars are forbidden to suffer the haire of their heads or their beards to grow and in their diuine seruice vse lynnen garments Nicholaus Leonicenus in varia historia li. 2. ca. 21.
the coine that was figured in the Image of Caesar Persuadit illis debere Caesari perswadeth them that those things are owing to Caesar that are his that is those that haue his Image both in corporall and outward things we must obey the king but in inward things spirituall onely God I. Bridg. fo 639. TRINITIE How the whole trinitie is approued by the Scripture AND sayd Lord if I haue found fauour c. ¶ He saw thrée but directed his speach but to one whereby the mysterie of the Trinitie is declared The Bible note ¶ Speaking to one of them in whom appeare to be most maiestie for he thought they had bene men Geneua Iohn sawe heauen open and the holy Ghost descending vpon him like a Doue there came a voice from heauen Mar. 1. 10. c. ¶ Christ did come down the holy Ghost came down But Christ the sonne of God did appeare a true naturall essentiall body whereas the holy Ghost did come downe in the likenesse not in the true essential body of a doue The father did also speake from heauen Héere ye haue the whole Trinitie TRVMPET Whereto Trumpets serue AND seauen Trumpets were giuen vnto them ¶ Trumpets serue to many purposes among which also is one that publike Magistrates are wont to publish proclaime yâ— lawes ordinances which they haue made by the sound of trumpets The same vse doth Iohn assigne héere to the Angels By whoÌ„ notwithstanding we may wel meane the Apostles Ministers of the word according to the commaundement of the Lord giuen vnto Esay 58. 1. Set out thy throte cry straine thy selfe as a Trumpet lift vp thy voice c. And Christ sayd to his Apostles Looke what I saye vnto you in the darke speak you it in the light and that which you heare in the eare preach you vpon the house tops Mâ—th 10. 27. Marl. How the Scribes Pharesies did vse them The Scribes and Pharesies in common and publike places whervnto many people wer wont to resort did distribute their doles or almes to the poore in the which their ostentation was manifest because they sought frequented places to haue many witnesses of their deeds not contented with this they caused trumpets to be sounded They fained truely that they called yâ— poore together by the noise of the Trumpet so that they neuer wanted a cloake to shadowe their hypocrisie when as it is for certein that they did it to haue fame renowme praise of men Marl. vpon Mat. fol. 112. The very meaning both that we blow no Trumpet that the left hand know not what the right hand doth is yâ— we do as secretly as we can in no wise séeke vaine glory or to receiue it if it were profered but to do our déeds in singlenesse of conscience to God because it is his coÌ„mandement euen of pure compassion loue to our bretheren not that our good déeds though standing in our owne conceit shuld cause vs to despise them Tindale TRVTH Truth defined THat is truth according to yâ— Hebrue phrase which is the most perfect essence of any thing the very absolute perfection it selfe of a matter Marl. vpon Iohn fol. 309. Why Christ is called true and soothfast Thus saith he that is holy true ¶ He is called true or soothfast because he only teacheth vs true certeine substantial infallible things therfore he anoucheth himself to be yâ— truth it selfe Iohn 14. 6. And onely Schoolemaister Math. 23. 8. whoÌ„ all men ought to giue care vnto euen by the commaundement of the father Math. 17. 5. Also God is sayd to be true or soothfast because hée kéepeth touch in his promises notwithstanding mens iniquities Rom. 3. 3. 4. Marl. fol. 60. Who they be that are true of heart The true of heart shall be glad thereof ¶ The true of heart are these that neither for the prosperitie of the vnfaithfull nor pouertie of the good are seduced But alwaies iudging well of God as pleased with that he doth contented onely with his promise in his word Psa. 73. 1. T. M. TVVELVE MONETHS ¶ Looke Yeare TVVO How two in one flesh is vnderstood THey commit adultry that marry at one time two wines and say if a man haue an hundred as he may haue as well as two yet all is but two and one flesh in the Lorde Christ doth not so interpret two Math. 19. but referreth two to one man and one woman as the text that he alleadgeth out of Genesis chapter 1. and 2. declareth saieng Haue ye not read that he that made man from the beginning made the male female therfore shal man leaue Father and mother and associate his wife and shall be two in one flesh This text admitteth not pluralitie of wiues but destroyeth plaine the sentence of those that defend the coniunction of many wiues with one man For at the beginning of Matrimony was but one man and one woman created and married together no more shuld there be now in one matrimonie as Christ there teacheth and expoundeth two in one flesh and not thrée or foure in one flesh The word of God must be followed and not the examples of the Fathers in this case Whooper Of two sorts of calling ¶ Looke Calling Of two Sacraments As concerning Sacraments which ought to be holden properly for lawfull Sacraments he hath ordeined two in the Christian Church The first is Baptime the other is the supper The other that hath bene added to these by the Papists may not be accounted for true and lawfull Sacraments for so much as they haue no certeine foundation in the word of God without the which no Sacrament is lawfull Pet. Viret Saint Cipriane sayth Tunc demum plane sanctificari c. Then may they be throughly sanctified and become the children of God if they be new borne by both the Sacraments Cipri li. 2 Epist. 1. ad Steph. Augustine saith Quedam pauca pro multis c. Our Lord his Apostles haue deliuered vnto vs a few Sacramentes in stéede of many and the same in doing most easie in significatioÌ„ most excellent in obseruation most reuerend as in the Sacrament of Baptime the celebration of the body bloud of our Lord. Aug. de doct christ li. 3. cap. 9. Againe speaking of Baptime and the supper he saith thus Haec sunt c. These be the two Sacraments of the Church Aug. de Cymbolo ad Catechemenes Paschasius sayth Sunt Sacramenta c. These be the Sacraments of Christ in the Catholike Church Baptime the body and bloud of our Lord. Paschasius de coena Domini Bassarius sayth Hoc duo solo Sacramenta c. We reade that these onely two Sacramentes were deliuered to vs in the Scriptures Bassarius de Sacramenta Euchari Against these foresaid saiengs the late pretensed Councell of Trident hath concluded thus
Geneua He brought the Groue from the Temple of the Lorde He remoued the Groue which Idolaters for deuotion had planted néere vnto the Temple contrarie to the commaundement of the Lorde Deut. 16. 21. Or as some reade the similitude of the Groue which was hanged in the Temple Geneua They worshipped Trées and Groues ¶ This worde Aschrea with the Hebrewes is a Trée and being in the plurall number Ascheroth as it is in this place it signifieth Trées anâ— of some it is translated Groues For it is a most common manner amonge the Idolaters to worshippe their Gods in Groues In Oken Groues they sacrificed to Iupiter And the Oke of Dâ—dome was in the olde time most famous by reason of the aunsweres which it gaue In woodes of Bayeâ—â—es was Appollo worshipped Dapâ—â—e also is notable where the Temple of Appollo was 〈…〉 was wonâ— to haue a temple among Oliue trées And lastlie we may mark both in Poets also in histories yâ— shadowie woods most large riuers and mountaines of exceeding great height were counted in the men of the olde time places most apt for Sacrifices to bée done vnto Idolls because such places dreweâ— vnto men no small admiration Wherefore they thought that such notable places had the power of God present Yea and Abraham also Isaac and Iacob and the olde Fathers offered Sacrifices vnto the true God vppon the high mountaines which custome was till such time vsed as God by a lawe ordeyned that they shoulde not doe sacrifice euerie where but in that place onelie which he himsâ—lfe had chosen Pet. Mar. vpon Iudic. fol. 77. GVILE The definition of Guile â—Eruetus an interpreter of the Lawe hath thus defined euill guile namelie to be a subtile inuention or deuice for to deceiue an other by when as one thing is done an other thing dissembled Wheresoeuer therefore is guile there is deceite by some dissimulation c. Of good and euill Gule Some guile is good and other some is euill Wée call that good which is not hurtfull when as it hurteth none but sometimes profiteth but euill guile is hurtfull and euer hurteth some bodie c. Pet. Mar. vpon Iudic. Halcion What Halcion is HAlcion was the daughter of Neptunus and wife to Ceyâ— whome shée beholding to bée drowned for sorrow prowned her self Wherfore the Poets write that they were both translated into birdes and called Halâ—ioâ—es Elioâ—o What the Halcions 〈…〉 bee Halcion is a kings fisheâ— It is said that in the most sharpe coldest time of the yeare these Halcions making their nâ—ast â— in the sea rocks or sand wil 〈…〉 their Egges hatch forth their Chickensâ— And therefore the same sea that haâ—bouâ—eth these â—oules thus sitting vpon their Egs wil be so calme stil to her guests for 〈…〉 daies yâ— men maie surelie saile without perill vpon her not shaken or moiested with anie storme or tempest nor yet the neasts of these birds so nigh the water not once shaken nor hurt with anie souâ—ges For the sea will not for yâ— time of these birds â—â—tting hatching disease her guests And therfore is this tranquilitie of the sea for that little time as a tâ—ewes taking in the Winter called the Halcions daies Melancthon vpon Danâ— HAND What the hand of God signifieth CHrist is called the hande of God for he is both his arme and his hande Moreouer Gods hand is taken sometime for his power Iere. 18. 6. Beholde the house of Israel ye are in my hand euen as the claie in the Potters Sometime for his scourge Soph. 1. 4. I will stretch out my hande ouer Iuda and Hierusalem and I will roote out the remnaunt of Siria Of the which scourge Iob. 19. 21. saith The hand of the Lorde hath touched mée Augustine Of the band that Balthasâ—r sawe The king himselfe alone sawe the handâ— wâ—itingâ— and not his guests as did Balaamsâ— Asse see the Angell which Balaam sawe not The hande came glittering foorth againstâ— the light and Candlesticke Rabbie Saadias saith That it was the hand of Gabriel But it was the hand of God and man to â—ée euen of Christ which is the mightie Angell of Gods counsell and hand of the Father c. Melancthon vpon Dan. What is meant by this place following Put thy hand vnder my thigh ¶ To put the hand vnder the â—high was an oath which theâ— Hebrewes vsed in such things as perteined to the Testament and promise of God As in Gâ—nâ— 47. 29. ¶ Which ceremonie declared the seruaunts obedience towards his maister and the maisters power ouer the seruaunt Geneua Hand writing what it was And hath put out the hand writing yâ— was against vs conteined in the lawe written ¶ The lawe is our hande writing in that the conscience setteth to her seale subse 〈…〉 and â—onâ—enteth that the lawe is iust and we sinners which lawe coâ—cerning dampnation is taken awaie through faith in Christ. Tindale The Apostle héere vseth a Metaphor of a writing or of an Obligation made where men are bound to fulâ—â—ll the writing or obligation made This writing is the lawe of God it requireth that all men shoulde fulfill the lawe no man fulfilled the lawe Christ onelie excepted wherefore all men were founde by the lawe guiltie and worthie of death because they haue not fulfilled the law that they were bound to kéepe This Lawe Christ not onelie for himselfe but for all that beléeue in him to the worlds ende did fulfill that it shall not bée imputed to them that beléeue in Christ anie transgression of the lawe and we by him and in him Christ is the perfection of the lawe to all them that beléeue in him L. Ridley vpon the â—oll HAPPIE The meaning of this place following HAppie or blessed are they which haue not séene and yet haue beléeued ¶ These wordes were spoken in reproch of the hard beliefe of Didimus that would not beléeue the resurrection of his Maister Christ by the report of them that sawe him risen notwithstanding he knew that Christ had promised before his death that he would rise againe the third daie but said he would first sée the faâ—â—eming of the nailes in his hands and put his finger into the holes and his hand into his side or he woulde beléeue But when he had seene and confessed saieng My Lord and my God Then said Christ to him Because thou hast séeâ—e me Thomas thou hast beléeued happie or blessed are they which haue not séene and yet haue beléeued meaning therby the Fathers Prophets of the old law which saw him not with the bodilie eies and yet beléeued all that they writ of him concerning his comming in the flesh which Thomas woâ—ld not beléeue till he sawe it This is the meaning of this place and not to applie it as the Papists haue done to the Sacrament counting them to be blessed that beléeue Christs bodie to be there and sée it not Crowley HARDEN How God is said
to harden GOd is said to harden when he calleth he resisteth making himselfe vnworthie of the kingdome of heauen he doth then permit him vnto himselfe that is he leaueth man vnto his owne corrupt nature according vnto the which the hart of man is stonie which is onlie mollified and made tractable by the onelie grace of God therefore the withdrawing of Gods grace is the hardening of mans hart and when we are left to our selues then are we hardened Bullinger fol. 490. ¶ God is said to harden mans heart when he doth iustly punish his obstinacie and wickednesse by withdrawing his spirite and grace The Bible note ¶ Harden his heart ¶ By returning my spirite and deliuâ—ring him to Satan to increase his 〈…〉 Geneua HEART Where the heart of man is placed THe heart of man is placed on the left side all other beasts in the middle of the â—reast The opinion of all naturall Philosophers is that the first that is formed in man is the heart and the last member that dieth in man How some mens hearts be hairie Plinie saith that some mans heart is hairie which betokeneth hardie couragious and actiue as it was proâ—ed by one Aristodamus which fought against the Lacedemonians and slew thrée hunâ—red with his owne handes and he being dead and opened his heart was found hairie How the heart of man that is poysoned will not burne Sweton and Plinie saith both that if a man die of poyson the heart of that man can not be burned though it be cast into the fire which was proued of Germanicus father to Caligula Of the heart and wombe of God The heart of God the Father signifieth the secret of his wisdome of which he begate his word that is his Sonne without beginning without anie passion Psal. 45. 1. My heart is inditing of a good matter His wombe is vsed in the same signification Psal. 110. 4. Of my womde before the morning starre I begate thée Augustine HART OR STAGGE Aâ— the Hâ—rt being poysoned doth couet the watâ—r so we being poysoned with sinne ought to flie vnto Christ for succour THose that doe write of the nature of beasts doe saie that an Hart among other his peculiar properties hath a great desire aboue all other beasts to the waters and that for thrée causes One is for the quenching of his thirst and that desire is common to him with all other beasts he hath also a naturall desire to the water when he is hot and chafed with the chasing of dogs and that for two causes One the colde water cooleth his heat and refresheth his strength Secondlie the water by the meanes of his readinesse and aptnesse to swimme doth not onelie sette him forward and giueth him a vauntage before the dogs but also doth sometime thereby deceiue the Hounds and sometime defendeth him against the â—ray-hounds So that the Hart being chased and in daunger of his 〈…〉 hearesorteth by and by for hisâ— comfort and defence Ad 〈…〉 aquarum vnto the water springs vnto the Brookes or Riuers Our Hunters I trowe tearme it not to call it the water Springs but they call it the Sound The Stagge saie they got him to the Sound and there the Hounds made a fault and had lâ—st him clearelie had not one olde Hound haue bene which iusâ—â—lie leaped into the water and on the other side tried which waie he was gone and so followed the chase afresh Beside these two great causes why the Hart desireth the water there is yet another as great as anie of the other two but not so well knowen to the most part of men as the other be In Affrike and other hot Countries where many Serpents be there is a naturall enmitie betwéene the Harte and them and as soone as the Hart hath deuoured the Serpent the poyson of the Serpent doth cast the Hart into such a feruent heate that it causeth him to haue a meruailous desire to the water without which the Hart must néede die Such a loue ought all men haue to godlinesse and to runne to God for succour when they be poysoned with the venime of sinne or oppressed with anie kinde of trouble as the Hart hath 〈…〉 runne to the water Springs when he is chased with Dogges or poysoned with Serpents So that they maie saie with the Prophet Dauid As the Hart desireth the water Springs so my soule desireth thée O Lord. Ric. Turnar HARVEST What is vnderstood by this word Haruest THe Haruest is great but the labourers are fewe ¶ The Haruest are the hearts of men prepared to heare the worde as it appeareth by the Samaritanes Iohn 4. 39. Tindale Because the haruest of the earth is ripe ¶ This Haruest is the verie same that Christ willeth to be taried for when he teacheth of the sâ—oling out of the good from the bad Suffer ye them saith he to growe together till Haruest and when Haruest commeth I will saie to the Haruest folke First gather together the Darnell and binde it vp in bundells to be burnt but gather ye the Wheate together in my Barne Mat. 13. 30. Marl. fol. 216. HATE The meaning of this place following HE that hateth his life in this world shall keepe it vnto life eternall ¶ He that can be content to loose his temporall life in this world for Christs sake and his word shall liue for eueâ— As in Maâ—h 〈…〉 Tindale When a man maie hate his neighbour WHen thy neighbour hath shewed thée more vnkindnesse tâ—en God hath loue then maâ—â— thou hate him and not before but must loue him for Gods sake till he fight against God to 〈…〉 the name and glorie of God Tindale fol. 204. HATH 〈…〉 following For 〈…〉 But whosoeuer hath not c. ¶ That is to 〈…〉 He that hath a good heart toward the word of God and a set purpose to fashion his déedes thereafter and to garnish it with godlie liuing and to testifie it to other the same shall increase more more dâ—ilie 〈…〉 the graâ—e of God and Christ. But he that loueth it not to liue thereafter and to edifie other the same shall loose the grace of true knowledge and be blinded againe and euerie daie worse and worse blinder and blinder till he be an vtter enimie vnto the word of God and his heart so hardened that it shal be impossible to conuert it Tindale ¶ He that hath anie thing as he should haue it righâ—lie and vseth it well as he should do the same shal abound and increase more and more in goodnesse and godlinesse But he that hath not euen that he hath shall be taken from him that is he that liueth not according to the knowledge he hath in Gods open word of his commaundements but knoweth the Lords will doth it not shall be depriued of that he hath and turned ouer into blindnesse and darknesse ¶ They that haue a desire of righteousnesse and of the truth shall be more and
to suffer anie thing then they will bée lyke vnto the wicked finally they are such which doe not resist euill but doe ouercome euill 〈…〉 dooing that which is good Marl. fol. 77. How the meeke shall pssesse the earth Blessed are the méeke for they shall possesse the earth ¶ By the earth vnderstand all that we possesse in this worlde which all God will keepe for vs if wée bée soft and méeke And whatsoeuer 〈…〉 arise yet if we will be patient and abide the end will goâ— on our side As it is written in the Psalme 37. 9. The wicked shall bée wéeded out but they that abide the Lords leasure shall inherit the land And againe within a while the wicked shall be gone thou shalt see his place where he was and he shall be away but the meeke shall inherite the earth Euen as Be still and haue thy wilt of a little medling commeth great 〈…〉 for a patient man shall weare out all his enâ—mied Tindale fo 210. How that God doth guide the Meeke in iudgement Dirigit mansuâ—tos in iudicio docebit mitos viaâ— suas Them that bée méeke shall be guide in iudgement and such as be gentle them shal he teach his waies ¶ To guide yâ— méeke in iudgement is not meant onely to be their helpe onely when they shall come before the Iudges of this world but to guide them in iudgement iâ— héere meant to make them through his grace knowledge of his law to liue orderly vprightly in all their doings with right iudgement true discerning of vertue froÌ„ vice This great gift doth God of his gratious goodnes giue vnto men that be sinners but yet saith the Prophet not to all manner of sinners but onely to those yâ— be méeke gentle Vniuersa via Domini misericordia veritas requirentibus testamentum eius testimonia eius All the wayes of the Lord are mercie truth but yet sayth the Prophet Requirentibus testamentum eius testimonia eius Unto such as kéepe his couenaunt and testimonies To the sturdy rebellious sinners Via Dominni odor mortis fuit The wayes of yâ— Lord is a deadly sauour and a pestilent stinke which neuerthelesse of themselues and namely to all good men are Odor vitae the sweete odour of life So that to the wicked the wayes of the Lorde his commaundements are the occasion of their great damnation but vnto the méeke and such as feare the Lord they are light vnto life ouerlasting through the mercie and truth graunted vnto vs in and by Iesus Christ our Lord. Riâ— Turn MELCHISEDECH How he is a figure of Christ. WIthout Father without Mother without kinne c. ¶ So called because that Moses maketh no mention of his parents kinsfolkes but as he had bene sodeinly sent of God into the world to be a figure of Christ or euerlasting Priest and shortly taken out of the worlde againe So Christ as touching his humanitie had no Father and concerning his diuinitie had no mother Geneua ¶ It is sayd that Melchisedech is without father mother because that no mention at all in Scriptures is made of his parents nor yet of his genealogie And thus doth the Scripture declare yâ— he is a liuely figure of Christ which as touching his Godbead is without mother being begotten of his father without all beginnings and as touching his manhood is without father being conceiued by the mighty operation of the holy Ghost Sir I. Cheeke How Melchisedech and Sem is one person Lyra sayth that Melchisedech was the same person which in Scripture is called Sem the first son of Noâ— And S. Paule Heb. 7. saith that Melchisedech was without father without mother without kinne and hath neither beginning of his dayes nor yet end of his lyfe So that by this it should séeme Melchisedech Sem not to be one person To this aunswere is made on this wise that the Apostle reporteth Melchisedech to be without father mother because the Scripture maketh no mention of them not that he was without parents kinsfolks c. For although yâ— Scripture make mention of yâ— father mother of Sem and of his Genelogie yet it is not vnder the name of Melchisedech but vnder the name of Sem. And so is yâ— Apostle to be vnderstood that vnder the name of Melchisedech no mentton is made in the Scripture of his father and mother Lyra. The meaning of Saint Paule in making mention of Melchisedech Saint Paule writing to the Hebrewes goeth about to disswade them from the vaine confidence they had in the sacrifices and ceremonies of Moses lawe to perswade them to put their trust in that onely sacrifice that Christ had offered himselfe once for all And least they shoulde reiect his doctrine as hauing no ground in holy Scriptures he putteth them in minde of Melchisedech who was a figure of Christ and of his Priesthoode which was also a figure of Christs Priesthoode First he was a figure of Christ saith Saint Paule in that he was called Melchisedech which is by interpretation the king of righteousnesse the king of Salem which is the king of peace And in that hée was a Priest of the most high God and hath neither beginning nor ende of dayes noted in holy histories his Priesthoode séemed to be an euerlasting Priesthood and therfore saith Saint Paule he is likened to the sonne of God that is euerlasting and hath an euerlasting Priesthoode and is alwaie able to saue them that séeke saluation at his handes because he lyueth euer to make intercession for vs. This is the minde of Paule And not that Melchisedech was a figure of Christ and of his Priesthood in that he vsed to offer to God a sacrifice of bread and wine c. Crowley How Melchisedech is brought in of the Papists to mainteine the sacrifice of the Masse Melchisedech say they was a figure of Christ for hée was yâ— Priest of the highest And as Dauid saith Christ is an eternal Priest after the order of Melchisedech and therefore he offered bread and wine vndoubtedly Melchisedech was a figure of Christ but Saint Paule manifestlye declareth in what thinges he was the figure of Christ. In the rehearsing of the honours and dignitie of Melchisedech which is that he was an eternall Priest and king of peace and righteousnesse There is not one word of bread and wine They cannot finde in the booke of Genesis that Melchisedech did sacrifice vnto God but that he offered bread and wine to Abraham for sustenaunce of his people as Christ offered to vs his worde Melchisedech brought bread and wine and Abraham paide him tithe Christ after the same sorte gaue vs the Sacrament of his bodye and bloude but he did not offer it to God The Scripture sheweth forth Melchisedech vnder the figure of an eternall and onely Priest But the Papists appoint other Priests to bée Christs Uicars after his ascention into
heauen If a man shuld agrée with them that Christ offred to God bread and wine yet they cannot proue that he killed himselfe in sacrifice vnder bread and wine Also if Christ offered nothing but bread and wine the Priests of the olde lawe did much better in killing of liuing creatures to offer them in sacrifice The Papists cannot tell what to say And when they bring authoritie of Scripture it maketh against and are confuted with their owne saieng as one that is slaine with his owne weapon This is the exposition of the Prechers of Basil. Of the heresie of these heretikes called Melchisedechiani Melchisedechiani were heretiks which honoured Melchisedech and sayd that he was greater then Christ and that he was no man Epiph. heraes 55. MEMORIALL How the Sacrament is a memoriall of Christs death Looke Sacrament MEANE Hovv the meane is best THe counsell that Phoebus gaue to Phaeton his sonne hath neuer hurt any man which is this Medio tutissimus ibis The best way is to tempt the meane or the middest neither to be discouraged in y◠reading of y◠scriptures because of the multitude of the great difficults therein neither yet to be too bolde with the plainenesse of certeine places to take vppon thée to discusse the high and mysticall places thereof kéeping this rule ye shall finde the wordes of the Prophet most true The testimonie of y◠Lord giueth wisdome to all men that be simple and méeke and lowly in heart Ri. Turnar MENANDER Of this mans erronious opinions MEnander a Sorcerer and the Disciple of Symon Magus a Samaritane sayd that he was the great power of God come downe from heauen that the world was made by Angells hée called himselfe a Sauiour he sayd saluation was to be purchased by his Baptime and that such as were therewith baptised should neuer die no not in this world Euse. li. 3. chap. 23. Ireneus li. 1. chap. 21. Epiph. heraes 22. MENE The interpretation of this word SOme do thus diuide it that both the years of the life of the king and also the time of the kings reigne was numbred But this subtiltie séemeth not substantiall Therfore I thinke saith Caluine that this word was added twise for confirmatition as though the Prophet should say y◠the number was now fulfilled For in account it is easie to faile as the prouerb saith Wherfore y◠Balthasar might vnderstand that his life and his kingdome was now at an end God doth affirme that the number is full and perfect as though he should say that there shuld not be added one minute of an houre to the tearme appointed And thus doth Daniel himselfe interpret the same God saith he hath numbred thy kingdome that is God hath appointed determined an ende of thy kingdome so that it must needs come to an ende because the time is accomplished c. Caluine vpon Daniel fol. 89. ¶ This word Mene is doubled not onely to exaggerate the certaintie of the matter but also as some thinke the one to signifie the ende of the King the other the ende of the kingdome The Bible note ¶ This word Mene is twice written for the certaintie of the thing shewing that God had most surely counted Signifieng also that God hath appointed a tearme for all kingdomes and that a miserable ende shall come on all that raise themselues against him Geneua MEN PLEASERS Who they be that please men DOe I now perswade men or God Either doe I séeke to please men ¶ Paule purgeth himselfe from the slaunders of those his enimies that said he sought the peoples fauour by his flattering tongue to the intent he might brag of the multitude of his scholars and so to be praised of men Men in Scripture is taken for sinners These please men that please the wicked wherefore let vs please the godly displease the wicked These please men that teach mens traditions D. H. What it is to be men seruaunts or seruaunts of men Be not men seruaunts ¶ To be men seruaunts or the seruaunts of men héere is to doe anye thing for the fauour of men by which they fall from the fauour of God while they dispising Christ doe hang on men more regard mens precepts and ordinaunces then the institutions of God yea then God himselfe This forbiddeth S. Paule héere and not to deny to be seruaunts vnto our Maisters to whom we be bound according to the common order appointed in Common-wealths to these we are straightlye commaunded in sundry places of the Scripture to be with loue and diligence in all things agréeable to Gods holy word Tindale Men of diuers natures and properties Seneca writeth of one Senesius that he would haue all things that were necessary for seruice excessiue great wherevpon hée was called Senesius the great Plinie writeth of one Crassus that he was neuer perceiued to laugh at any time Socrates was neuer séene either more pensiue either more merry at one time then at another Pomponeus the Poet neuer niesed Antonius was neuer séene spet Theophrast writeth that Peninus liued onely by water Aristotle writeth of a girle being noursed with poyson in hir infancie liued afterward with the same as we doe with meate Albert witnesseth that at Collen in Almayne hée sawe a young woman which from hir youth vsed to picke spiders out the walls where she might sée them and liued with that kinde of meate all hir life time S. Austen in his 4. booke of the Citie of God doth write of a certaine man which he sawe in his time that would shake his eares as an horse doth sometimes one eare sometimes another and sometimes both together though Aristotle be of that opinion that man onely of all other beastes cannot moue his eares Saint Austen saith farther that the same partie without moouing his head or putting too his hande would raise vp all the haires of his head and cast them before his face and likewise cast them behinde againe Plinie in his 7. booke and also Solinus saith that in Aphrike was a Famuly which looking with an euil eye vpon any mans Medowe or vpon the trées would incontinent make them drie and wither away Plinie affirmeth also that in his time nigh vnto Rome ther was a Famuly that would go vpon a great fire not be touched therewith Also he writeth of another Famuly called Marci or Martias that would heale the sting or biting of serpents with onely putting their hands vpon them Swetonus saith that Tiberius béeing sodainly awaked in the night would for a good season sée as well as though there had bene a candell burning by him and after a while sée nothing Curtius writing of Alexander saith that his sweate that came from him rendred a most swéete sent and odor and many other Authors affirme the same MERCES As concerning this Latine word Merces ¶ Looke Reward MERCIE What mercie is and how it